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THE
ON THE
NEW TESTAMENT
BASED UPON THE REVISED VEKSION OF 1881
BY
ENGLISH AND AMERICAN SCHOLARS
AND MEMBERS OF THE REVISION COMMITTEE
EDITED BY
PHILIP SCHAFF, D.D., LL.D.
Professor of Sacred Literature in the Union Theological Seminary of New York,,
President of the American Committee on Revision.
VOL. III.
THE GOSPEL ACCORDING TO LUKE.
BY PROF. M. B. RIDDLE.
NEW YORK
CHARLES SCRIBNER'S SONS
1882
mi'YRKJHT issi, BY
CHARLES SCRIBNER S SONS
(AU Rightt Keusned.)
THE
GOSPEL ACCORDING TO
LUKE
EXPLAINED BY
MATTHEW B. RIDDLE, D.D.
Professor of N. T. Exegesis in the Theological Seminary, at Hartford, Conn.,
Member of the New Testament Company of American Revisers.
NEW YORK
CHARLES SCRIBNER'S SONS
1882
Annex
5016184
PREFACE.
IN accordance with the plan announced in the preface of the
General Editor (Mattheio, pp. v., vi.), the present volume includes
the notes on the Gospel according to Luke already published in
the 'Illustrated Popular Commentary.' These have, however,
been carefully revised, in order to adapt them to the Version of
1881. In the preparation of the larger volume, much use was
naturally made of the comments on the first two chapters of the
Gospel, contributed by Dr. Schaff to the work on Luke in the
American edition of Lange's Commentary.
But in order to make this volume an independent and com-
plete commentary, it was deemed best to add new matter on
those parallel passages passed over without comment in the
larger volume. This new material covers nearly one half of the
following pages. In preparing these additions, the more recent
works on this Gospel have been consulted, and special attention
has been directed to the changes of text accepted in the Revised
Version. An opportunity has been thus afforded for fuller recog-
nition of the peculiarities of this Evangelist.
A renewed comparison of the Synoptical Gospels has confirmed
the writer in his conviction of the independence of the three
narratives, and has made him feel more strongly the advantage
of studying each as an independent account. As a help to such
study, as well as to the understanding of the Gospel, now so
faithfully presented in the Revised Version, this volume has
been prepared.
M. B. RIDDLE.
HOSMER HALL, Hartford, September, 1882.
INTRODUCTION.
1. The Author of the Gospel according to Luke.
Common consent and internal evidence sustain the view that the
author of the third Gospel was LUKE, mentioned in Col. 4 : 14 ; 2 Tim.
4 : 11 ; Philem. 24. The only question has been whether we possess the
book in its original form. Marcion, a Gnostic heretic, who flourished in
the second century, used a Gospel, which, while agreeing in general with
this, omitted chaps. 1 and 2, and connected 3 : 1, immediately with 4: 31.
After renewed and exhaustive discussion in modern times, it may be con-
sidered settled, that Marcion, as the early Fathers assert, mutilated the
Gospel of Luke to suit his dualistic views of the antagonism between the
Old and New Testaments. Objections have been made to chaps. 1 and 2
on doctrinal grounds; but the same objections could be made against
passages in the other Gospels, which are undoubtedly genuine.
The name LUKE, Greek LUCAS, is probably an abbreviation of Luca-
nus, possibly of Lucilius, but not of ' Lucius ' (Acts 13 : 1 ; Rom. 16 : 21).
The Evangelist was not a Jew, as is evident from Col. 4 : 14, where ' the
beloved physician' is distinguished from those 'of the circumcision.'
The opinion that he was a native of Antioch (Eusebius) may have arisen
from confounding him with 'Lucius' (Acts 13 : 1). That he was one of
the Seventy or of the two who were walking to Emmaus, is unlikely, as
he was not himself an 'eye-witness' (chap. 1 : 2) of the Gospel facts. A
physician, according to the New Testament, a painter also, according to
tradition, he comes into historical prominence as the companion of Paul
in his later journeyings, though his presence is modestly indicated in his
own narrative only by the change to the first person plural. Joining the
Apostle at Troas (Acts 16 : 10), he accompanied him to Philippi on his
second journey ; rejoining him some years later at the same place (20 : 5),
he remained with Paul until the close of the New Testament history.
Of his subsequent life little is known. ' It is, as perhaps the Evange-
list wishes it to be ; we only know him whilst he stands by the side of his
beloved Paul ; when the master departs, the history of the follower be-
comes confusion and fable' (Archbishop Thomson).
INTRODUCTION.
g 2. The Character of this Gospel.
The Gospel of Luke was written, primarily, for the use of one ' The-
ophilus' (chap. 1 :3). Some have supposed that the name, which means
' Lover of God,' is applicable to any Christian reader. But it is better to
refer it to a person. The minute description of places in Palestine, indi-
cates that Theophilus did not live in that country, while the mention of
small places in Italy as familiarly known (Acts 27 : 8-16) makes it prob-
able that his home was at Rome, a view confirmed by the abrupt con-
clusion of Acts. In any case he was a Gentile. The Gospel was de-
signed mainly for Gentile Christians, and is Pauline in its type, repre-
sent in:: the Gospel in its universal import for all nations and cla-
men, in opposition to Jewish eiclusivt-ness. This agreement with Paul
is a natural result of personal intimacy, but there is no evidence that
Paul dictated the narrative, or that it was referred toby the Apostle a-* hit
Gspel ('2 Tim. 2 : 8; 'my gospel'). The preface indicates nothing of
thi-. nor docs the style. The verbal resemblances, especially in the ac-
count of the words of institution of the Lord's Supper (com p. Luke
. 20 with 1 Cor. 11 : 23-25), are such as would result from com-
panionship with Paul, but there is nothing here (or in the writings of
Paul himself) to sustain the view that it was written in the interest of
a distinctively Pauline party in the early Church.
It appears from the Book of the Acts, that Luke is very trustworthy in
matters of history, topography, etc. In the Gospel he speaks of his own
patient investigation (chap. 1 : 3) as presenting a ground for confidence
in the truthfulness of his account. This historical spirit of the Evan-
gelist deserves notice. The inspired writers were not passive machines,
but rational mid responsible persons-; they were, indeed, moved by the
Holy Ghost, but moved to exercise their memory and judgment, and to
1 ordinary means of acquiring knowledge. That the Gospels are
truthful histories of a real Person, is the rock on which all opposition
will make shipwreck.
The peculiarities of the third Gospel are marked. The style <-]o-e]y
n-seinliles that <>f the Acts, hut lias a larger number of Heiirai-ms, espe-
cially in the first two chapters, which indicate the use of Hebrew doeu-
incuts by tin- Kvaii'.'elist. Where be describe* scenes he had win,
the style is far more pure. A larire number of words are peculiar to
Luke, and to him we are indebted for nearly all the dUOQflloglM] i<
which link the (, u'ith ancient history in general. The nar-
rative i.s rnore complete than the other-, and yet the order is not strictly
chronological. He presents himself more as an author than the other
three, yet never names himself. That lie was an educated physician aj>-
INTRODUCTION. ix
pears both from his style in general and his mode of describing diseases.
A large portion of the Gospel (chaps. 9 : 51-11 : 13 and 15 : 1018 : 14)
covers a period of our Lord's ministry respecting which the other Evan-
gelists relate little or nothing, and this portion contains some of the most
striking of our Lord's discourses. Various theories have been formed
respecting the source of this matter peculiar to Luke, but all of them are
purely conjectural. Among the incidents peculiar to this Gospel are :
the account of the Nativity; the presentation in the temple; the miracu-
lous draught of fishes ; the sending out of the Seventy ; the parables of
the Good Samaritan; the barren fig tree; the lost sheep; the prodigal
son ; the unjust steward ; Dives and Lazarus ; the importunate widow ; the
Pharisee and the Publican ; the ten pounds, and the visit of Zacchaeus,
with many details respecting the closing scenes. ' In studying it, we are
more attracted by the loveliness than even by the dignity of the Lord ;
and the Holy One, born of Mary, appears before our eyes as the fairest
of the children of men' (Van Oosterzee).
The Revised Version will enable the English reader to judge much
more accurately in regard to the style and character of the Gospel. Al-
though the early copyists did not alter the Greek text of Luke, under the
influence of the parallel passages in Matthew, to the same extent as in
the case of Mark, yet the textual changes accepted by the Revisers
exceed eight hundred in number. Most of them are indicated in the
English form, and tend to exhibit -more fairly the peculiarities of the
Evangelist. Here, as in the case of the other Gospels, the R. V. has
removed most of the careless and inconsistent readings of the A. V. It
may be estimated that there are at least one thousand changes which
serve to present more exactly the correspondences and differences of the
various narratives. A knowledge of these facts should convince every
one that the R. V. is indispensable for the intelligent English reader who
would study the Gospel.
g 3. Time and Place of Writing.
As in the case of the Gospels of Matthew and Mark, the date must be
placed before the destruction of Jerusalem, to which Luke makes no
allusion, except in his record of our Lord's prophecy. Had such a
prophecy been fabricated, the details would have been fuller. The Book
of the Acts was probably written at Rome, before the close of Paul's first
imprisonment there (A. D. 61-63). The Gospel must have been already
in existence (comp. Acts 1 : 1), and may have been penned near the close
of that imprisonment. Some fix the time during Paul's imprisonment at
Cajsarea (A. D. 58-66), and dates even earlier have been assigned. It may
INTRODUCTION.
have been written earlier than the Greek Gospel of Matthew, but on the
well-sustained view of the independence of the Synoptic Gospels, the
question loses its importance. The nearer the dates of writing, the less
the probability that this was compiled from the other two.
The laborious investigations respecting the origin and relation of the
Synoptic Gospels have not yet led to any decided agreement among
scholars. But the repeated comparisons made in connection with the
preparation of this volume have confirmed the view that Luke is entirely
independent of Matthew and Murk, and that the Synoptists are not de-
rived from a common document. The existence of a common outline
which was that of the early preachers of the Gospel facts may be readily
admitted. But no theory is admissible which asks us to doubt the accu-
racy of these straightforward records, in order that we may find a truer
history in some original Gospel, whether oral or written, the existence of
which is a matter of conjecture. The problem of the origin of the Sy-
noptic Gospels is an interesting one ; but it has historical and theological
importance only when it assumes that the canonical Gospels are not gen-
uine and authentic narratives. (Comp. further Mark, Introduction, 3.)
4. Chronology.
The Gospel according to Luke presents events with more chronological
accuracy than that acer.rdinu' to Matthew, but witli less than that accord-
ing to Mark. This Evangelist frequently follows one line of events M
its appropriate conclusion, or sums up a series in a brief sentence, an. I
then returns to other matter* which followed in the main course of his
narrative.
Among the special deviation* we may notice : 1. The miraculous draught
of fishes (chap. 5 : 1-11), which most probably preceded the miracle at
Capernaum (chap. 4 : 32, etc.) 2. Luke, like Matthew ami Mark, joins
the feast of Matthew (Levi) with his call; hence chap. 5 : 29-39 belongs
chronologically after chap. 8 : 40 (on the return from Gadara^. 3. The
:it in chap. 9 : 57-62 seems to he identical with that which Matthew
distinctly asserts oci-urrrd as our Lord was about to cross to the country
of the Gadarencs (Matt, s : 1R-22). 4. There is every reason to believe
that a series of events narrated by Luke in chap*. 11 : 14 to 13 : 9 (or
1 occurred before the discourse in parables (chap.s : 4. etc.) 5. The
H.-.ilini; of the t chap. 17: 11-19) must In.- placed near the
final departure from Galilee (chap. ! : ."! ). With these exceptions the
narrative arrange- the events in chronological order. u'iviiiL.' us some im-
portant data in regard to the age of our Lord, and the relation to the
INTRODUCTION.
history of the Roman world. Like the other Synoptists Luke tells only
of the last Passover during our Lord's ministry.
The dates assigned in this volume are :
BIRTH OF JOHN THE BAPTIST, B. c. 5 (year of Rome, 749), about
midsummer.
BIRTH OF JESUS,* B. c. 5 (year of Rome, 749), probably in Decem-
ber.
BAPTISM OF JESUS, A. D. 27 (year of Rome 780), probably in Jan-
uary.
CRUCIFIXION, April 7, A. D. 30 (year of Rome, 783).
The year of Rome is given to prevent the confusion often arising from
reckoning before and after Christ. The so-called Christian era fixes the
year of the Incarnation as that of Rome 754, four years too late. The
perplexity caused by this error can easily be avoided by comparing the
dates with those computed from some other era.
Our Lord was ' about thirty years of age ' (chap. 3 : 23) when He was
baptised ; He preached after this for three (or two) years. If John 5 : 1
refers to a Passover, four such must be reckoned after His baptism, thus
giving a period of three years and a fraction. If it refers to some other
feast, then a year must be deducted from this estimate. The three lead-
ing views of the ministry are :
1. Three years' ministry, two in Galilee. This view places all the Gali-
Isean ministry after John 5, accepting that as referring to the second
Passover. The return from Judaea through Samaria could not have been
earlier than December (A. D. 27), and the interval until the second Pass-
over (April A. D. 28), was, according to this view, spent in retirement.
This theory is simple, and has decided advantages. It does not com-
press the events of the early ministry in Galilee into so brief a period
* For convenience, we insert the following from the Introduction to Mark :
It is certain (from Matt. 2 : 1-16) that Herod was still living when Christ was born.
Nearly all chronologists agree in fixing the (late of hia death at (year of Rome) 750,
Just before the Passover, that is, four years before our Christian era. Our Lord's birth,
therefore, could not have taken place later than the beginning of the winter of A. u.
750. Chronologists differ as to the year: Bengel, Wieseler, Lange, Grcswell, Ellicott,
Andrews, fix it at 750 (A. r.) ; Pptavius, Ussher, Browne, 749 ; Kepler, 748 ; Idelrr,
Wurm, Jarvis, Alford, and the French Benedictines, 747 ; Zumpt, 747 or 748, . e., seven
or eight years before the common era. For particulars, see Wieseler (Chronology of the
Gospels) Zumpt (The Year of Christ's Birth). Andrews (Life of our Lord), Robinson.
(Harmony of the Gospels), and Farrar (Life of Christ), and the Bible Dictionaries.
INTRODUCTION.
as the two years' view. Nor on the other hand does it extend them so
widely as is done by the view of Robinson. (Sec below.) Both the
other theories insert an important visit to Jerusalem (John 5), where the
Synoptists give no hint of any event of such significance.
2. The view of Robinson, which is best known, places the opening of
the Galihean ministry before the second Passover, inserting that feast
immediately after the call of Levi (chap. 5 : 27) and before the Sabbath
controversy (chap. 6). Besides the objection indicated above, this theory
leaves few events for the second year.
3. The two years 1 theory places all the Galilean ministry up to the feed-
ing of the five thousand (one year before the Crucifixion), between De-
cember of the first year after the Baptism and the succeeding April. This
gives very little time for all the incidents which are recorded. It is, how-
ever, growing in favor with English commentators.
The first view seems most probable, and affords the simplest and most
intelligible working theory for constructing an outline of the Gospel
hi-tory.
5. Plan of the, Gospel.
A (tempts have repeatedly been made to construct a plan of this and the
oilier (iospels in accordance with some leading tlmught which allows of
detailed analysis. It need scarcely be added that such attempts have
failed to command any general absent. Luke himself professes to give a
narrative whieh follows the ehronological order. While this is not to be
I -n tar as ;< imply that the arrangement is in every detail chro-
nologically exact (see 4), it may well l>e accepted as indicating the
general plan of the (iospel. The Evangelists, least of all historians,
how the influence of siilij.-cti ve methods of composition. Canon Farrar
well remarks: 'The sort of analysis attempted by modern writers has
hitherto only furnished raeii siib-eqnent analyst with an opportunity
for eoimiieiitinu' mi tin- supposed failure .if his predecessors.'
'I'he following (aide leomp. that in Introduction to Mark) is presented
as a help to the understanding of the ehronological arrangement. (For
deviations not indicated here, sue % 4.)
INTRODUCTION.
Outline of the Gospel.
Probable Date.
Subject.
Passage.
Year of
Rome.
749
749
780
781
[780]
781
782
782
782
[781]
782-3
783
783
783
783
Common
era.
B. C.
5
B. C. 5
December
A. D.
27
January
28
April
[27]
December
28
29
April
29
Summer
29
Autumn
28
Autumn
29-30
30
March 30 to
April 3
April 4
April 6, 7
April 7 to
May 18
1:1-4.
1 : 5-80.
2 : 1-52.
3:1 to
4:13.
4 : 14 to
5:27.
5 : 29 to
9:17.
9 : 18-50.
9 : 51 to 11 : 13.
11:14 to
13: 9 (or 12: 59)
13:10tol8:50.
18: 31 to 19: 48.
20 : 1 to 21 : 38.
22 : 1 to 23 : 49.
23:5024:53.
Ill Birth and Childhood of Jesus
IV. Our Lord's Introduction to His Ministry. .
V. Beginning of the Galiltcan Ministry (placed
before second Passover by Robinson) . . .
VI. Further work in Galileo up to the feeding
VII. Closing conflicts of the Galilrcan ministry
VIII. Final journey from Galilee.
IX. Incidents of the Galihcan ministry inserted
X. Poraoan ministry
XI. Jericho to Jerusalem
XII. Conflicts in the Temple, and the eschata-
XIV. Burial, Resurrection, and Ascension of
our Lord
THE GOSPEL ACCORDING TO
S. LUKE.
CHAPTER 1 : 1-4.
The Preface.
1 l FORASMUCH as many have taken in hand to draw
up a narrative concerning those matters which have
The Preface to the Gospel, vers. 1-4.
This preface is a model of brevity, simplicity, and modesty, as well as of purity and
dignity of style. It does not contain expressions of Hebrew origin, and, like most
prefaces, it is formal and highly finished. It differs from the Introduction to the Gos-
pel of John (1: !-", which is more doctrinal, each preface being strictly characteristic
of the liospel which follows. Luke brings out here the human side in the origin
of the sacred writings, claiming truthfulness for the narrative whicli follows, OH the
ground of his oirw pulitnt inrcfti'j'ilion (ver. 3), thus presenting a certain foundtition (ver.
4) for faith in the facts of the Saviour's birth, life, death, and resurrection. The Greek
text is remarkably fre from variations.
Ver. 1. Forasmuch as, a pood translation of the full-sounding
Greek word (found only here in the New Testament). Many. This
cannot refer to the Apocryphal Gospels, which were written later ;
nor to hostile or incorrect accounts, but, as the next verse shows, to
such sketches of the great facts of salvation as had already been drawn
up by Christians, in various places, from the testimony of eye-wit-
nesses. Many such were doubtless in existence then, but, being more
or less fragmentary, would not be preserved. Luke may have used
some of these in compiling his narrative, but to what extent it is use-
less to inquire. Even in the first two chapters, where the influence
of Hebrew documents is most probable, the peculiarities of Luke's
own style may be noticed. It is not at all probable, that the Gospels
of Matthew and Mark arc included here. Have taken in hand.
This indicates the difficulty and importance of the task, not necessarily
the failure of these persons to fulfil it. Luke felt, their labors to be
in.<irfici'nf, not from incorrectness, but from the fragmentary character
of their narratives To draw up a narrative, etc. Not mere
sayings, but sketches which aimed at completeness and order.
Those matters. The great facts of the life of Christ formed the
substance of preaching in the Apostolic times. Have been ful-
filled, or, ' fully established.' The meaning is open to discussion.
1
2 LfKE I. [1: 2, 3.
2 been M'nllilled aiiioiiLT us even as they delivered them
unto us, which from the beginning were eye-witii'
3 and ministers of the word, ii >ccmcd ir" ( >d to me also,
having traced the coiir>e of all things accurately i'roiu
the fir.st, to write unto thee in order, most excellent
1 Or, fully established.
The rendering of the R. V. (text) points to the facts of the Gospel
history either as completed in the Apostolic age, or as fulfill!);
purpose and promise of God. The marginal rendering refers to tho
t-ame facts as fully cst:i>)lishcd. 'Surely believed' iA. V. expl
the result of this, and is a correct inference from the meaning given
in the margin a meaning preferable to that given in the i>'\i
Meyer). In any case, the facts were both established and accepted,
since in an age when writing was not so common ay now, many under-
took to arrange these facts in r written narrative.
Vcr. 2. They delivered them, or, 'handed them down.' The
or<// instruction of the Apostles is here r From this (see
vcr. -I ) the written accounts-of the 'many' were drawn up. Oral
tradition came first; but this preface plainly implies its insullicicncv.
From the beginning, t. r., from the hapti-m of John (see Mark
1: 1; Acts 1: 21; John 15: L'Ti. Eyo-witnesaes. T!
perhaps the Seventy al-o. This implies that !,uke was not a disciple
during the lifetime of our Lord. And ministers. The same per-
sons who had been ' eye-witnesses.' The origin d suiT'icsts that they
'were eye-witnesses,' and then 'became minister-.' The 'word
the word of the gospel, the preached \\"pl. C.-i-taiidy not 'the \\
the Logos, for only John uses this terra. Hence 'of the word' is
scarcely to be joined witli 'cye-witm
V<T. ::. To me also. He thus places himself in the ranks () f (ho
' many,' but in what follows indicitc- hi- Mipcrior qualification lor
the work. Latin manii-cripls add here: ct r/>,r
> -the Holy Spirit ;' but ln\v could tin- I|,,'v Spirit
make historical researches? Hiving traced, or, traced down,'
etc. Tip 1 : liters exercised their memory, judg:iu i nt, and
:" information, under divine guidance. Accurately.
'I lie A. V fi.N to exprt-s the force of this word, and in fact confuses
: : the cntii . thmiudit. of ]ier-on.il
it, From the Grst. This -M.-n N furtln.T ' -ack than 'tho
.'d find many Mill a!iv from whom
thi'-r la- i- would be learned, an 1 tint he had lurt .l-ime-, i!n- I
brother,' ii evident from Act-; L 1 1 : 17. All :
matt'Ts occurring in I lie same family cird th, etc.).
In Order. Luke lay- claim to rfirnii-- -u racy ill !
though his narrative in this rc>p'-et pl.iiniy l'i! ! - bi-lnn I t ; it of M irk.
: . with the fra;/
1 : 4, 5.] LUKE I. 3
4 Theophilus ; that thou mightest know the certainty
concerning the l things 2 wherein thou wast instructed.
1 Gr. words. 3 Or, which thou wast taught by word of mouth.
to in vcr. 1. At all events, he claims systematic arrangement. Most
excellent. An official term, like our word ' honorable,' not refer-
ring to moral character. (Cornp. Acts 23 : 6 ; 24: 3; 26:25; in all
three cases applied to an immoral heathen governor.) Theophilus.
Evidently a man of mark and a Christian (ver. 4), but otherwise un-
known. It has been inferred from Acts 28; 8, that he was not a Jew,
and from chapters 27, 28, that he lived in Italy, since those chapters
assume an acquaintance with localities near Konie. The name means
' lover of God,' and this had led some to the unsupported fancy, tLat
the name was a feigned one, to designate believers. Ambrose: 'If
you are a lover of God, a Theophilus, it is written to thee;' Ford;
' The name Theophilus imports the temper of mind which God will
bless in the Scripture student.'
Ver. 4. Know, as the result of acquaintance with the accurate
account now sent him. The certainty. The emphatic word ; cer-
tainty as the result of positive, accurate statements of truth. From
faith to knowledge, from knowledge to still firmer faith. Concern-
ing the things, Greek, ' words,' /. ., the statements of living,
divine-human facts of salvation which centre in the Person of Christ.
Christianity is a religion that is everlasting, for facts cannot be altered;
universal, for facts appeal to all ; miyhly, for facts are stronger than
arguments. "Wherein thou wast instructed, or, 'which thou
wast taught, by word of mouth.' Theophilus had been regularly in-
structed in regard to the main truths of Christianity. The history of
our Lord formed the basis of this instruction ; but the Epistles of
Paul, some of which were written before this Gospel, show that the
meaning of the facts was plainly taught. Christian instruction is re-
ligious, not purely historical. Our word ' catechise ' is derived from
the term here used.
The First Part of the Gospel, chapters 1 and 2.
Those chapter-!, which arc peculiar to Luke, narrate 'the miraculous birth and nor-
mal development of the Son of Man.' Chap. 1 tolls of events preceding the birth of
Christ, namely, the announcement of the birth of John (vers. 5-2f>); the announce-
ment of the birth of the Messiah (vers. 26-38) ; the visit of Mary to Elisabeth (vere.
39-50) ; the birth of John (vers. 57-80). Both chapters arc Ili-bniistie in style, and
hence have been supposed by many to bo mainly translations from some document
originally existing in the dialect of 1'alostine. On the poetical compositions, see belnw.
The objections to this part of the narrative have arisen mainly from prejudice against
the remarkable facts it states. Yet the wonderful Person nf the histurical Christ is
the best and only satisfactory explanation of tlic.se remarkable antecedents. All other
explanations leave the historical problem greater than ever.
4 LUKE I. [I; 5-7.
CHAPTER 1 : 5-25.
Announcement of Birth of John, tlie Forerunner of Christ.
5 There was in the cluys of Herod, king of Jnda-a, a
certain priest named Zacharias, of the course of Abi-
jah : and he had a wife of the daughters of Aaron,
G and her name was Elisabeth. And they were both
righteous before God, walking in all the command-
7 meiits and ordinances of the Lord blameless. And
they had no child, becan-e that Elisabeth \vas barren,
and they both were now l wc\l stricken in years.
1 Gr. advanced in their dayi.
Annmtnrrmrnt nf thr Birth of John, the Forerunner of Christ, vers. 5-25.
Tin- ai-riiiiiit is properly diviilcd into sev'-nl p:ir.-i:rr:ipli3 in tin 1 II V. \\Y luiv first
i ti<>ii nl' 1 1 !> |iiitvnts i if .lull n tin- Iliij it i -i ; th I'll :i iMiiili-il :irr<niiil of
tlii- (tppriiniiK-f "t ill-- :in^i'l Ca'irirl to y.:ieli:iri.'i.s in tln> wini-timn . to tliit
1 ;i lui'-r -t.iti'iin'iit i if tho fulfilnn'tit of tin' [ironiiso of the angel in tli
Vt-r. 5. Jn the days of Herod, king of Judaea. ITcrod the
: comp. Matt. '2: 1-1 9. Luke makes no further reference to
him. A certain priest. Not the hi^h-priest. Zacharias, i <.,
the I.ni-'l riMiifiii'icrs.' Of the course of Abijah. The eighth of
the twi'iity-f itir cl:i u -r-, into which the dMMBdaatt of l p ',lc:i/.:ir anil
ir, th sons nf A:iroii, wen- 'livi'ltvl (1 Chron. '24). Each of
lini-l'-rc 1 in tlii- tciui'lc for one week, from the <!:IVM of Solonidii
until (In; ilestrin-tinii of the first teni]i!f. :uiil from the restoration nf
until the final destruction nf Jerusa-
lem hy Titus. The course then in waiting was that of .lehoiarib (tho
first], and the date was (he ninth day of the Jewish month .I/-. Hut
I it:i do not determine the date of the occurrence before us, since
each coiir-i 1 must serve nt le:i^t twice in :i year, and 'after those days'
(ver. 1M i- indefinite. Elisabeth, /. ,-.. M'.od's oath.' The wife of
. bore tho same name a').
Ver. i;. Righteous before Qod. Not outwardly, but renlly,
Commandments and ordinances. The former probably
tin' hitter, as its derivation hints, to
that by w!i' r men. Blameless.
Tlie full MDM may !' thus expres-eil: 'walkinir,' rtc. -M that they
were ' bl imele-s ' Tii ;inn' after the Old Testament pat-
tern. The |ii-ni. : Abraham ('(Sen. 'J'J : 1S| was about to bo
fulfilled, and the : ; ide to one of the Abr.ihamic
charaeter.
Ver. 7. 'Well stricken in years, Greek, 'advanced in their
1 : 8-10.] LUKE I. 5
8 Now it came to pass, while he executed the priest's
9 office before God ill the order of his course, according
to the custom of the priest's office, his lot was to enter
into the 1 temple of the Lord and burn incense.
10 And the whole multitude of the people were praying
1 Or, sanctuary.
days.' A translation in quaint old English of the Hebrew phrase
used in Gen. 18: 11. See that passage, which presents the similar
case of Abraham arid Sarah.
Vers. 8-23. THE APPEARANCE TO ZACHARIAS IN THE TEMPLE.
'For four hundred years, direct communications between the Lord and His people
had ceased. To the lengthened seed-time of the patriarchal, Mosaic, and prophetic
periods, had succeeded a season of harvest. A further seed-time, the second and last
phase of divine revelation, was about to open; this time God would address Himself to
the whole world. But when God begins a new work, He does not scornfully break
with the instrument by which the past work has been effected. As it is from the se-
clusion of a convent, that, in the Middle Ages, He will take the reformer of tho
Church, so it is from the loins of an Israelitish priest that He now causes to come forth
the man who is to introduce the world to the renovation prepared for it. The temple
itself, the centre of the theocracy, becomes the cradle of the new covenant, of tho
worship in spirit and in truth. There is, then, a Divine suitability in the choice, both
of the actors and theatre of the scene which is about to take place' (Godet).
Ver. 8. Executed the priest's office. 'Served as priest'
would be more simple and equally correct. The words used here and
in ver. 9 are similar, but not the same. In the order of his
course, i. e., during the week his course served in the temple.
Ver. 9. According to the custom of the priest's office, or,
'priesthood.' To be joined with what follows, not with what precedes.
The 'custom' was to assign by lot for each day the various parts 'of
the service to the priests of the course on duty for the week. The
most honorable office, which fell to Zacharias on this occasion, wa3
allotted to the 'same person but once, i. e., for one day during the
week of service. To enter into the temple (or, 'sanctuary') of
tho Lord, t. e., ' the holy place.' Beyond this only the high priest
could go. And burn incense. At the time of the morning and
evening sacrifice. The sacrifice was offered on the great altar of Imrnt-
ojTrring, which stood outside in the oourt of the priests. One priest
took fire from this altar to the altar of incense, and then left the priest,
whose duty it was to burn incense, alone in the holy place ; the latter
(Zacharias in this case), at a signal from the priest presiding at the
sacrifice, kindled the incense.
Ver. 10. Were praying. The smoke of the incense was symbol-
ical of acceptable prayer rising to God ; convp. Ps. 141 : "2 : Hev. 5 : 8 ;
8: 3, 4. It was the custom to pray without, i. e., in the courts of
6 LUKE I. [1 : 11-16.
11 without at the hour of incense. And there appeared
unto liiin an an^cl of the Lord standing on the ri^ht
1-' side of the aliar of ineen.-e. And /aeharias was trou-
l)led when lie saw Jiiin, and tear i'ell upon him.
13 But the aiiLrel said unto him, Fear not, Zacharias:
because thy supplication is heard, and thy wife Elisa-
beth shall heai- thee a son, and thoii shalt call his
14 name John. And thou shall have joy and gladness ;
15 and many shall rejoice at his hirth. For he shall he
threat in the .-i.uht oi' the- Lord, and he shall drink no
wine nor 'strong drink J and lie shall he filled with
the 2 lloly Ghost, even from his mother's womb.
1 Gr. sikera. Or, H<,hj ^lirit: and BU throughout thin book.
the men and women, at the hour of incense, i. c., while it was
burnt. This was probably :it the time of the morning sacrifice, as the
allotment seems to him- just occurred. .Josephus tells of a vision to
John llyrcanus, the high-priest. \\hile ollering incense.
\'IT. 11. Appeared unto him. 'I he ]>i<ms priest, engaged in
this high duty, alone in the holiest spot into which ho could enter. :it
the must sacred nioment, would tie in a state of religious siiscept il/ility ;
but the revelation it-df came from without, from a personal sju'rit
sent l>y <!"d (see almvc). The jiresence of anpcls in the place dedi-
11 at sui-li a time of corruption, is suggestive. On
the right side of the altar of incense. Probably on the right
i>f 7,:u-h.irias : the right side (eomp. Matt. '2~> : :;;5i, indicative of a
U in thi~ ea-e the north side of the altar, where the table
of the slu'W-brcad sd
I'J. Fear fell upon him. This fear was natural, for an-
golir r ind ii"t oceiirrei] f ( ir centuries.
V . l:;. Because thy supplication. .More exact than 'grayer'
( \. \ . : this i-haiiire is usually made in the I!. V . Tin; doubt of /a-
chari 'hat lie had eea-ed to |.ray for a son. The
suji|>lif:itioii ' ua< ibitil'tb n i f he st il 1 cherished
>ome Iin]ie ..fa son in his old ftge. 'I he answer includes lioth Hie pub-
lic am! ].ri. h will appear in his days, and
: .runner pn.mi-ed of old iMal. ! shall be his son.- John,
;,,,| graciously gave.' < omji. "2 Kings LT. : '2-'< : 'JCIiron. 17: \-t\ L'-'J:
1: '_'s : I'J; Neh. ', : s ; lii; l:i; where the. Hebrew name occurs in
II. Many, etc. The promise was not for the father alone ;
: :i''ivil.
1 ">. He shall be great in the sight of the Lord.
Spiritual, not temporal, p \ promised. No wino nor
Is 16, 17.] LUKE I. 7
16 And many of the children of Israel shall he turn unto
17 the Lord their God. And he shall J go before his face
in the spirit and power of Elijah, to turn the hearts
of the fathers to the children, and the disobedient to
walk in the wisdom of the just; to make ready for the
1 Some ancient authorities read com* nigh before his face.
strong drink. 'Sikera,' the Greek word here used, refers to
liquors of au intoxicating character, not prepared from grapes. He
was to be a Nazarite (see Num. G). John ranks with Isaac, as a son
begotten in old age ; with Samson and Samuel, as granted to the bar-
ren in answer to prayer, and as a Nazarite (comp. Judges 13 : 5 ; 1
Sam. 1: 12). Filled with the Holy Ghost, not with wine (comp.
Eph. 5: 18). (Here and everywhere the American Company prefer to
render ' Holy Spirit.') Even from his mother's womb. From
his very birth," hence the Holy Spirit may work in and on infants.
Ver. 16. Unto the Lord their God. Not to Christ, but to
God. A prediction of John's ministry, as preparatory and reforma-
tory the baptism of repentance (chap. 3: 3, etc.).
Ver. 17. Go before his face. (The marginal reading is sus-
tained by the Vatican Manuscript, but is otherwise scarcely worthy
of notice.) The Greek probably means: 'shall go before him in his
presence ;' leaving it to be implied whom He shall precede, but re-
ferring to 'the Lord their God' by the phrase 'in His presence.'
The next phrase shows that the prophecy refers to the child as the
forerunner of the Messiah, the climax in the promise. In the spirit
and power of Elijah (comp. Mai. 3: 1; 4: 5, 6). The final pre-
dictions of the Old Testament were respecting this event, with which
the revelation of the new dispensation begins. To turn the hearts
of the fathers to the children. Parental affection had grown
cold amidst the moral corruption ; the reformer would strengthen
these tics. This is better than the explanation: to restore to the
children the devout disposition of their fathers." True reformation
strengthens family ties. This principle is prophesied by the last Old
Testament prophet, announced by an angel in the first ray of light
ushering in the New Dispensation, fulfilled in John's ministry, in the
whole history of Christianity. Whatever weakens family ties cannot
be 'reform.' And the disobedient; immoral, in contrast with
'just.' To walk in the wisdom of the just. This is the sphere
in which the results will occur. The It. V. inserts (in Italics) 'to
walk," so as to indicate this sense. To make ready for the Lord,
t. e.. for God. A preparation for the coming of the Messiah is un-
doubtedly meant ; but the thought of God's appearing when the
Messiah appeared underlies the prediction. A people prepared
for him. The peculiar force of the original is fairly set forth by this
paraphrase. Not the people of Israel, but a people prepared out of
8 LUKE I. [1 : 18-20.
18 Lord a people prepared for him. And Zacharias said
unto the angel, Whereby shall I know this? for I urn
an old mail, and my wife Svell stricken in years.
19 And the angel answering said unto him, I am Gabriel,
that stand in the presence of God; and I was sent to
speak unto thee, and to bring thee these good tidings.
20 And behold, thou shalt be silent, and not able to
speak, until the day that these things shall come to
pass, because thou believedst not my words, which
1 Gr. advanced in her days.
Israel. They .arc prepared for God Himself by being disposed, made
ready, to receive the Messiah. Even the Messianic hopes of the Jew-
ish people had become almost entirely political, worldly, and revenge-
ful. That the few who would receive the Messiah might be made
ready, it \vas necessary that John the Baptist should preach repent-
ance, and thus create a sense of spiritual need. It was only those
who became ' poor in spirit ' (Matt. 5: 3) that would be 'prepared'
for the coming of ' the kingdom of heaven.'
Ver. 18. Whereby shall I know this ? What is the sign
according to which I may know this? Comp. Abraham's question,
Gen. 15: 8, but notice that in Abraham's case faith was strong (Gen.
16 : 0; Horn. 4: 1'J), while here the unbelief of Zacharias appears in
the sign given him and in what follows: For 1 am an old man.
Levitcs could serve up to the age of fifty years (Num. 4: 3; 8: 24) ;
but there was no such limitation in the case of priests.
Ver. lit. I am Gabriel; comp. Dan. 8: 10; 9: 21. 'Man of God.'
That stand in the presence of God. One of the chief angels
(archangels) nearest to God. According to Tobit 1'2: ]">, there were
seven such. Comp. Rev. 8 : 2. The names of the angels were brought
from Babylon by the Jews; but this docs not prove that the belief in
them, or in their rank, was derived from heathenism. Comp. Josh.
f : 13-15. The name was known to Zacharias from the book of Dan-
iel, and is announced by Gabriel to assert his authority.
Ver. 20. Thou shalt be silent; more exact than 'dumb*
(A. V.) ; not speaking because not able to speak, the effect being
mentioned before the cause. Because thou believedst not.
The sign was also a punishment, and a deserved one. Abraham and
Sarah went unpunished in a similar case. But Abraham had faith,
and Sarah's subsequent troubles may have been punitive. The de-
inand for faith emphasized the great condition of the new covenant.
The punishment doubtless became a heajing medicine for the sonl of
Zacharias, constrained as he was to silent reflection. Which shall
be, etc. An assertion of the truthfulness of angelic messages in gene-
1: 21-25.] LUKE I. 9
21 shall be fulfilled in their season. And the people
were waiting for Zacharias, and they marvelled * while
22 he tarried in the 2 temple. And when he came out,
he could not speak unto them : and they perceived
that he had seen a vision in the 2 temple : and he con-
tinued making signs unto them, and remained dumb.
23 And it came to pass, when the days of his ministration
were fulfilled, he departed unto his house.
24 And after these days Elisabeth his wife conceived ;
25 and she hid herself five months, saying, Thus hath
1 Or, at his tarrying. * Or, tanctttary.
ral, and a justification of the punishment of the priest's unbelief when
an angel spoke to him in the holy place.
Ver. 21. 'Were waiting for Zacharias, etc. They would wait,
not for him to pronounce the blessing, for this was the office of the
other priest who carried the fire into the holy place (see ver. 9) ; but
because it was usual. Marvelled, etc. Their wonder was both at
and during his unusual stay. 'Priests never tarried in the awful
precincts of the shrine longer than was absolutely necessary fojithe
fulfillment of their duties, from feelings of holy fear, Lev. 16 : 18.'
(Farrar.)
Ver. 22. They perceived. They probably asked why he had
remained so long, and at once found that he was both deaf (ver. 62)
and dumb (see below). From this they inferred that he had seen
a vision in the temple, which was confirmed by Zacharias himself;
for he (on his part, in response) continued making signs unto
them, doubtless trying to hint what had happened. ' When the voice
of the preacher (Isa. 40) is announced, the priesthood of the Old Tes-
tam;nt becomes silent' (Chemnitz), or can, at best, only make signs.
Ver. 23. When the days of his ministration were fulfilled.
He continued to serve until the week of service expired. He did not
feel himself absolved from his duty by his affliction.
Vers. 24, 25. THE FULFILMENT IN THE CASE OF ELISABETH.
Ver. 24. And after these days. Probably immediately after.
And she hid herself five months, i. e., the first five months of
her pregnancy. The slight alterations in the R. V. properly distin-
guish the two parts of the verse.
Ver. 25. Thus hath the Lord, etc. This suggests the reason
she hid herself. Since God had graciously removed her barrenness,
she would leave it to Him to make this mercy manifest to others, and
thus to take away her reproach among men. But she doubtless thus
sought greater opportunity for devotion. The connection between her
retirement and John's solitary life cannot be altogether overlooked.
10 LUKE I. [1: 26, 27.
the Lord done unto me in the days wherein he looked
upon me, to take away my reproach among men.
CHAPTER 1 : 26-38.
The Annunciation ; the Miraculous Conception.
26 Xow in the sixth month the angel Gabriel was sent
from God unto a city of Galilee, named Nazareth,
27 to a virgin betrothed to a man whose name was Jo-
seph, of the house of David ; and the virgin's name
The views that she hid herself from shame, or to avoid deBlement, or
as a measure of bodily precaution, or to wait until it was certain, or
from unbelief, are incorrect. In comparing this story with the similar
one of Abraham and Sarah, we must emphasize the difference. In the
Old Testament narrative, it is the man who is strong in faith, the wo-
man who is weak ; here the reverse is true. The blessing on women,
especially on mothers, appears thus early in the story of the 'seed of
the woman.' (Comp. Gen. 3 : 15.)
The Annunciation ; the Miraculous Conception, vers. 26-38.
Tile account of Matthew pro-supposes a miraculous conception of Jesus (Matt. 1 :
18-25'. There, however, Joseph is the mmv prominent person ; here, Mary. Luke may
ived hisaccoiint from her. The view of Mary's character ami position, pn-v.il-nt
in tli<- Kinaii .1-1-! <;reek churches, docs not rest u; on Luke's narrative, 'lli.it un*cri|>-
tural view found its final expression l". i . in the Papal dogma of the Immaculate
<., that Mary kertelf wax > Miont sin , :i -1 by
every statcm-nt coiict-minn her, found in the four Go^H-l", !> In r own teMim >:> in
. . i <>ur' (trhap. 1 : 47i, mid l>y the Scripture dootrin
vertal *\ , u.-illy false are all th>-<irie-i whirh deny that
' y t!i- II .ly i.li..st.' The invention of m-!i a .-lory N liiorf :
than its truth. 'A narrative to porfii-t cuM only have riiiaiiat<><l from tin- holy
A Kliin wliicli the n.. onipliiilied A later "rii;i;i woiiM inevitaMy
have U-t rayed its.'lf hy ton. :iu-nt ' ((Jodet). Those who f.--l th.-i.-
ariglit will crave such a tupernatunU occurrence to justify their full Ue]pvudence on
i-iur.
Ver. L';. In the sixth month. Not of the yoar, but of I'lNa-
bctli's pregnancy. A city of Galilee, named Nazateth. 'Hie
home of both M:iry an-1 Jusi-ph, bcfm-i* tho birth of .Ic-u-;. It was
pituatcd in the extreme northern part of the plain of Kil ration.
M:itihew doos not mention it until after the return from Egypt : but
the le<s detailed aiV'.unt mii-t !e e\j.l lined by the fuller one. On the
ciiaractir of the inhab;t-int. C'PI:IJ. chap. 4: 16 '>.
V.T. ii7. A virgin betrothed, etc. Comp. Matt. 1: 18. Of
1 : 28-32 ] LUKE I. 11
28 was Mary. And he came in unto her, and said, Hail,
thou that art 'highly favoured, the Lord is with
29 thee. 2 But she \vas greatly troubled at the saying,
and cast in her mind what manner of salutation this
so might be. And the angel said unto her, Fear not,
si Mary: for thou hast found 3 favour with God. And
behold, thou shalt conceive in thy womb, and bring
32 forth a son, and shalt call his name JESUS. He shall
be great, and shall be called the Son of the Most High :
1 Or, endued with grace. * Many ancient authorities add blessed art thou among
tromcii. See ver. 42. 3 Or, grace.
the house of David. These words refer to Joseph alone, in this
instance ; but that Mary was also ' of the house of David,' seems to be
implied in ver. 32, and has been the general belief of Christians.
Comp. the genealogy in chap. 3.
Ver. 28. And he, t. e., the angel, as the later manuscripts (fol-
lowed in the A. V.) insert. To refer it to any human being, makes
sheer nonsense of the account. Came in. This was not a dream,
but a visible appearance of the angelic spirit, who entered where she
was. Thou that art highly favored, or, 'endued with grace,'
one on whom grace or favor has been conferred and abides. See on
Eph. 1: 6. Hence it does not refer to any external beauty of Mary,
nor does it mean ' full of grace' (Vulgate and Roman Catholic ver-
sions), as if she dispensed it to others. The Lord is with thee.
This might mean: ' The Lord be with thee;' an angelic benediction.
But it is more probably a declaration of the divine presence and bless-
ing as already with her. The rest of the verse is to be rejected;
comp. ver. 42, from which it was taken. The first part of the Ave
Maria, the fomous Roman Catholic prayer to the Virgin, is formed by
this verse; the second is taken from ver. 42; at the beginning of the
sixteenth century (1508), just before the Reformation, a third part
was added, which contains a direct invocation : ' Holy Mary, Mother
of God, pray for us sinners, now and at the hour of our death. Amen.'
The concluding words (in Italics) were, however, a still later addition.
Ver. 29. Greatly troubled ; not at the sight of the angel, but
at the saying. This is further indicated by the clause: what
manner of salutation this might be.
Ver. 30. Favor, or, ' grace.' This verse also opposes the dogma
of the Immaculate Conception.
Ver. 31. And behold, etc. The announcement closely resem-
bles that made to Joseph (Matt. 1: 21). Jesus; the same name as
Joshua, and doubtless understood by Mary in its s-ijrnificnnce.
Ver. 32. He shall be great. Not 'shall become' so. What
follows is an explanation to Mary of this greatness ; but a full expla-
12 LUKE I. [1 33-36.
and the Lord G<xl shall give unto him the throne of
33 his father David : and he shall reign over the house
of Jacob ^or ever: and of his kingdom there .-hull be
34 no end. And Mary said unto the angrl, How shall
35 this l>r, seeing I know not a man? And the angel
answered and said unto her, The Holy (Jhost .-hall
come upon thee, and the power of the Most High
> Gr. unto Ae aget.
nation was scarcely possible. Shall be called. Shall he, and also,
shall one day be publicly recognized as what lie really is: the Son
of the Most High, i e., God (comp. ver. 36). Mary would proba-
bly understand this in the light of the familiar Old Testament pa^-
sages: 2 Sam. 7: 14; Ps. 2:7; 8'J : -7. She did not fully comprehend
it. Had the proper divinity of her Son been definitely known by her,
neither she nor Joseph would have been in a position to bring up the
child. Comp. chap. '2: 48-51. The throne of his father David.
Comp. especially Ps. 132: 11: 'Of the fruit of thy body will 1 set
upon thy throne,' which foretells a physical descent from David. Aa
Mary takes no exception to this part of the angel's prediction, it is
natural to conclude that she was also of the house of David. Her
song of praise (vers. 46-55^ indicate" ihe same thing.
Over the house of Jacob forever, etc. Thi< predic-
tion echoes the Messianic prophecies already mentioned. Of his
kingdom there shall be no end. This hints at the uni
spiritual reign of the Messiah. I'ut the literal sense is also correct,
Bincc all Israel will yet be saved (Horn. 11).
How 'shall this be? Not as Zacharias (ver. 18):
Whereby shall I know this'.' 1 She simply exjiro^c- the natural
m, of which she was conscious in her pure virgin heart.
Seeing I know not a man. This question implies tin
of any human father. The instincts of maidenly purity combined
with strong faith to show her the negative side of the in\>!ci y of the
miraculous roncepti'.n, even if her ijuestion called lor a revelation of
the positive side. This clause does not imply a vow ol perpetual vir-
ginity, or the purpose of such a vow. The words do not mean this,
and her betrothal excludes it.
Ver. J'.fc. Holy Ghost, or, 'Spirit,' the Third Person of the Trinity.
Pomp. Malt. 1: is, !'(). The power of the Most High. The
Holy Spirit is Inn- represented as 'power,' ii"t strictly ' the power*
(a< if lie v. ere ii.. t a ]!-. -n. but merely the power >>f ilodj. Over-
shadow thee. The figure is probably taken from a cloud. No
more is here to be attribute! to tin- Spirit tlmn what is necessary to
cruise the Virgin to perform the notion* of a mother' (Pearson).
Wherefore also, For t but nut for this one only, as
1 : 36-38.] LUKE I. 13
shall overshadow thee : wherefore also J that which 2 is
to be born 3 shall be called holy, the Son of God.*
3G And behold, Elisabeth thy kinswoman, she also hath
conceived a son in her old age : and this is the sixth
37 month with her that 4 was called barren. For no
38 word from God shall be void of power. And Mary
said, Behold, the 'handmaid of the Lord; be it unto
me according to thy word. And the angel departed
from her.
1 Or, the holy thing which if to be born shall be callrd the Son of God. * Or, is be-
gotten. 3 Some ancient authorities insert of thee.
* Tlie holy thing which it begotten sh ill be called the -Son of (1ml, with present text in
margin. Am. Cum. Or, i. 6 Gr. bond-maid.
'also' indicates. The words 'of thee' are to be rejected. That
which is to be born (or, 'is begotten') shall be called holy,
the Son of God. See margin. The American Revisers properly
prefer to translate 'begotten' instead of 'born,' thus retaining the
present tense, which occurs in the original. Further, they take the
word 'holy' as the subject, not as the predicate, a view favored by
the order of the original, as well as by other considerations. The son
of Mary was to be called ' Son of God,' not because holy, but because
begotten by the power of the Most High. This proves the right to the
title ; but the right itself rests on higher grounds, as ia hinted by the
word ' also.' Comp. John 1 : 1-14. Although the creative Holy
Spirit is here introduced, the Holy Spirit is never spoken of as beget-
ting tlio Son, or as His Father. The early Church engaged in ex-
haustive discussions on these points. The result is a statement in tho
Nicene Creed, as clear as the mysterious nature of the subject allows.
Ver. 36. Thy kinswoman. How close the relationship was,
does not appear. It does not follow from this, that Mary was also of
the tribe of Levi, for intermarriage was allowed (comp. Exod. 6 : 23 ;
Judges 17: 7; Num. 26 refers to the case of heiresses). She also.
The case of Elisabeth, presenting a slight analogy because of her old
age, is adduced as a confirmation of the angel's words, the more ap-
propriately because of the relationship. That was (or, 'is') called
barren. The marginal rendering is more exact.
Vor. 37. For, indicates that what was told of Elisabeth had oc-
curred through the power of God. No word from God shall be
void of power. This affirms, not only God's almightiness, but even
more fully His absolute faithfulness to His promises, the thought most
necessary for Mary. The denial of what is miraculous is the denial
of both almightiness and faithfulness.
Ver. 38. The handmaid, or, 'bondmaid.' The humble title she
gives herself forms a striking contrast to the fulsome ones given to
14 LUKE I. [1: 39,40.
CHAPTER 1 : 39-56.
The Visit of Mary to Elisabeth.
39 And Mary amse in these days and went into the
40 hill country with haste, into a city of Judah ; and
entered into the house of Zacharias and saluted Klisu-
hcr \>y her adorers. Rightly considered, however, this brings out the
beauty of her character. Be it unto me. In humble faith she
;s ; and so it was unto her according to the angel's word. From
this moment, rather than from the words of the augel (ver. 35), we
date the miraculous conception of our Lord.
The Visit of Mary to Elisabeth, vers. .10-56.
A question arises in regard to the relation <>f this accoir.t to that in Matthew (1 :
Views: 1. That i: rded in Matthew t'>,,k place lieforo the visit to
ill. It is urged that a betrothed virgin would riot be pvrmi ti-.l t,i travel alone.
','.! restriction in doubtful ; 'with hii-: time for eo
many intervening event*; h:ul J<joeph been already corn in il, the jonnn-y would
i n unneces- ' ' receive the cotiliri
out l>v tin- anp-1 (ver. lili) 2. That the :
\t', and the revelation to .W-ph after this visit, oi.j.-rt
i8linlikelytli.it he would U- left in doubt so Ion- ; hi st.it>- of mind was -ii'-h i.M.itt.
1: r.> . tint while ho wouM not have driven h'T away, h- would snvn-i ly }, .
mittnl her to o>, had In- kti-wn of h> r iM.tion. '.I. '1'hat the di-c,. very an 1
the \i-it. This is c.]n-n i.. u,. -.
inii-t have t iken i-lao- .-hortly aft>-r h'T ri'tiirn, nnl it i- ].r . .if the
ri'l'-xity, rl.-.ired nji !> - i;im, was the
-;imtly asserts the conception by the Holy tyirit, uf which Luke
Bpcaka with mure d(-tiil.
Vcr. .31K In these days. Mary returned nfter throe months
fvcr. 60), yet //./ore the birth of John (ver. ;">7). Her vi-it inu.-t tlicre-
forc have licen less than n month after the Annunciation. With
haste implies that slic started at the first opportunity. The purpose of
the journey was n>t merely to congratulate her kinswoman. This would
nut in itself In- a uflici'-nt reason for a betrothed wife to travel alone,
or for a newly-married bride to leave her husband. Into the hill-
country, of Judiea. Into a city of Judah, a city of the tribe of
Jti'lah. The mon- usual form in tin* New Testament is ' Jud:ca;' but
in Matt. '2: 0, the same word occurs twice witli the same moaning in
a quotation from the Old Testament (cornp. Josh. l!l : 11 ), where 'the
hill-country of Judah ' is spoken of. Ilenc* .iiility that this
is translated from s mie Hebrew document. Jerusalem is not meant,
for that was thr cily. and Zacharias did not live at Jerusalem
. Most think il was Hebron, which was given to the sons of
1: 41-45.] LUKE I. 15
41 beth. And it came to pass, when Elisabeth heard the
salutation of Mary, the babe leaped in her womb;
42 and Elisabeth was filled with the Holy Ghost; and
she lifted up her voice with a loud cry, and said,
Blessed art thou among women, and blessed is the
43 fruit of thy womb. And whence is this to me, that
44 the mother of my Lord should come unto me? For
behold, when the voice of thy salutation came into
45 mine ears, the babe leaped in my womb for joy. And
blessed is she that ' believed ; for there shall be a ful-
1 Or, believed that there shall be.
Aaron in the hill-country of Judah (Josh. 21 : 11); but this cannot
certainly be inferred. Thomson (Land and Book) accepts 'Ain Karim,
the traditional birth-place of John the Baptist. The view that the
name of the place is here given, namely, ' Juttah' (Josh. 21 : 16), is a
conjecture to which there are positive objections.
Ver. 41. The salutation of Mary, t. e., Mary's salutation as
she entered. It does not mean the salutation of the angel Gabriel
now told to Elisabeth by Mary. The babe leaped in her womb.
Possibly for the first time. This movement of the babe was evidently
regarded by the Evangelist and by Elisabeth as something extraordi-
nary, as a recognition of the unborn Messiah on the part of the unborn
babe (ver. 44). Filled with the Holy Ghost. The order sug-
gests that the movement of the babe came first, and that this influence
of the Holy Spirit coming upon Elisabeth enabled her to recognize its
meaning. But the whole occurrence transcends ordinary rules. The
promise respecting John (ver. 15), taken in its fullest sense, implies
that the unborn infant would be the first to recognize the Lord (even
before His birth).
Ver. 42. Blessed art thou among women. Blessed by God,
beyond other women, rather than blessed by other women. Blessed
is the fruit of thy womb. Elisabeth had heard nothing of Mary's
situation, so far as we know, but speaks of it by inspiration.
Ver. 43. Whence is this to me? Utterance of humility.
The mother of my Lord, i. e., the Messiah. This recognition was
through inspiration. The designation ' Mother of God,' which came
into use in the fifth century, is not found in the Bible.
Ver. 44. For. She recognized Mary as the mother of her Lord,
in consequence of the leaping of her own unborn babe, for joy. As
if she would say : why is such a privilege accorded to me, so great
that it affects with exultation my unborn babe !
Ver. 45. For there shall be, or, ' belioved that there shall be,'
etc. The former rendering introduces an encouragement for Mary's
16 LUKE I. [1: 46,47.
filment of the things which have been spoken to her
40 from the Lord. And Mary said,
My soul doth magnify the Lord,
47 And my spirit hath rejoiced in God my Saviour.
faith, tolls of the blessing of entire fulfilment which will be given to
her faith an Hea in keeping with these first <l;iwnings of the New
Dispensation. The litter refers more to the promise as already ful-
filled. Elisabeth, without hearing Mary's story, knows of the angelic
message. ' Elisabeth was undoubtedly reflectiug with compassion on
the condition of Zacharias, whose unbelief had been reproved with
loss of speech, while the believing Mary was entering her house with
joyful salutations.' Van Oosterzee.
Ver. 4'i. And Mary said. The influence of the Holy Spirit ia
not asserted, but assumed in Mary's case. This song of Mary, called
the MAGNIFICAT, from the first word of the old Latin version, is the
Li-t Psalm of the Old Testament and the first of the New. It is en-
tirely Hebrew in its tone and language, and Mary must have been
familiar with the lyrics of the Old Testament, which it echoes. The
mother of our Lord at such a time might well 'become in an instant
both poetess and prophetess,' and was the proper person to bring to
the approaching Messiah the fragrance of the noblest tiower of llebre>v
lyric poetry. Objections have 1 n raised against the gentiinene-- of
this and the songs <>f /acharias ( ll> ni'<li<-tnx) and Simeon ich. '-': '_'
But the hymns themselves echo the Old Testament to such an extent,
as to prove that they could not have been composed by Christian-
the death of our Lord. They are Messianic rather than Christian;
pointing to the period assigned them by Luke as the true date of their
compilation. The .V<///ni//V<;/ recalls at once the song of Hannah (1
Sam. '2: 1-Kh, and also several pa^a^es in the Psalms i:',l, 112. 12'i).
It may bo divided into four stan/..i< : 1 ( )f personal />r<n*r ver-. )
2. Praise of Hod's i>mnif>trrirr and fmlinffn
His miijkti/ dftils among men (vers. 61, 52); 4. Celebration of His
faithfulneu (ver-.
My soul doth magnify the Lord. The 'soul.' when distin-
gui~hel from the. 'spirit' i ver. 47 I, is that part of our nature which
forms the link between the spirit and the body, here expre<-ing through
the moutli the sentiment which previously existed in the spirit.'
Ver. 47. And my spirit hath rejoiced. Tin- spirit is. accord-
ing to Luther, -the highest, noble-t par! nf man, by which he is ena-
bled to apprehend incnmprehcn-iblc, invisible, eternal things, and is
in short the house where thith and dud's word indwells.' 'Soul' and
'spirit,' taken together, include the whole inner being. In God my
Saviour. Not simply IHT -deliverer from degradation, as a daughter
of I>avid, but, in a higher sense, m/t/inr <>/' ftmt *ali-nti>m n-hirh (la'Cx
\lfnrd . Her wurds must be taken in a full spiritual
meaning, and also as implying her own need of a ' Saviour.'
1 : 48-52.] LUKE I. 17
43 For he hath looked upon the low estate of his
1 hand-maiden :
For behold, from henceforth all generations shall
call me blessed.
49 For he that is mighty hath done to me great things;
And holy is his name.
50 And his mercy is unto generations and generations
On them that fear him.
51 He hath showed strength with his arm ;
He hath scattered the proud 2 in the imagination of
their heart.
52 He hath put down princes from their thrones,
And hath exalted them of low degree.
1 Gr. bond-maiden. * Gr. by.
Ver. 48. For, or, < because,' as this word is more frequently ren-
dered (in the next clause 'for' is correct). Hath looked upon;
see chap. 9 : 38. The low estate. Not humility of mind, but hu-
mility of station, of external condition. For behold, from hence-
forth. In proof that the Lord had thus looked upon her low estate.
All generations shall call me blessed. Recognize the bles-
sedness bestowed on her by God, as already declared by Elisabeth
(ver. 48). Comp. the instance given in Luke 11 : 27, and the signifi-
cant reply of our Lord, which accepts the blessedness of his mother,
and yet cautions against excesses in this direction.
Ver. 49. For, or, ' because,' as in ver. 48. And holy is his
name. The song now becomes more general in its expressions.
This rising from what is personal to general praise is a characteristic
of most of David's Psalms.
Ver. 50. This verse forms two lines, as the R. V. indicates, closing
the second stanza. Unto generations and generations. This
implies forever, but that is not the prominent thought. The phrase
describes the continuance of God's mercy. On them that fear
him. *The Old Testament description of the pious.
Ver. 51. He hath showed strength. The past tense in this
and the following verses is used prophetically, according to the com-
mon usage of sacred Hebrew poetry. What the Lord has done for
her leads her to sing thus of what He will do, as certain and accom-
plished. In the imagination, or, 'device.' The original word
does not necessarily imply something futile or fancied. Their heart,
the region where pride reigned. Precisely where they thought their
strength lay. He showed their weakness. ' By ' is far less exact.
Ver. 52 Princes from their thrones, heathen usurpers. That
Herod was thought of is very probable, but not Herod alone. Here,
2
18 LUKE I. [1 : 63-58.
63 The hungry lie linth filled with good things;
And the rich he hath sent empty away.
54 He hath holpeii Israel hi.- >ervant,
That he might remember mercy
55 (As IK- spake unto our fathers)
Toward Abraham and his seed forever.
56 And Mary abode with her about three months, and
returned unto her house.
CHAPTER 1 : 57-66.
The Birth of John the JinjiM.
67 Xow Elisabeth's time was fulfilled that she should
58 be delivered; and she brought forth a son. And her
aa in the royal war-songs of David, the singer thinks of all the mighty
enemies of God's cluxeu people.
Ver. ~.:j. He hath filled the hungry with good things.
Neither exclusively temporal nor exclu.-ively spiritual in its meaning.
It i> hard to divide the two, and no doubt all God's merciful providing
was in the mind of Mary.
Ver. ."t. He hath holpen, t. e., helped, Israel his servant.
This sums up what had before been described ,vers. .". !
Ver. o'). Aa he spake unto our fathers. Tins is parentheti-
cal, for the original plainly shows that to Abraham and his seed
fdioiild be joined to the word mercy,' at the do*e of ver. ~<\.
K. V. indicates. Vet (tod's remembrance of 11:
with His truthfulness to Hi" promise. The promise: -In th\
pliall all the nations of the earth be !'
the universal character of God's mercy. Forever. hould
be connected with 'mercy.' God has helped Israel in order to re-
member His mercy forever. His faithfulness is to be proven by Hid
: comp. Horn. 1
Ver. "id. And leturned to her own house. This was before
the birth of Joint. < 'n her return, as \ . the event* narrated
in Matt. 1; 1> '_' 1 t" .k place. - .ng of the para-
graph.)
The Uirth of John the Baptist, vcrs. ")7-60.
This paragraph contain* an account of tin- fulfilment of th<> angelic promise to
Zochariu in th- birth of .lolm, t! in-nta in rallini: ill- 1 child l.v the
1 n;unc, au i ' -ictw of /acharias at the time cit-cilud
Ver. 57. PnlGlled. Evidently after M:iry s dep.irturo.
Ver. 58. Kiusfolk. The plural of the word used in ver. 3G to in-
1 1 59-63.] LUKE I. 19
neighbours and her kinsfolk heard that the Lord had
magnified his mercy towards her; and they rejoiced
59 with her. And it came to pass on the eighth day, that
they came to circumcise the child ; and they would
have called him Zacharias, after the name of his father.
60 And his mother answered and said, Not so; but he
61 shall be called John. And they said unto her, There
is none of thy kindred that is called by this name.
62 And they made signs to his father, what he would
63 have him called. And he asked for a writing tablet,
and wrote, saying, His name is John. And they
dicate the relationship between Mary and Elisabeth. That the Lord,
etc. Not, ' how ;' according to the hopes of Jewish matrons the birth
of a son was the preeminent token of God's mercy, and this remark-
able case fully justified the expression here used, magnified his
mercy toward her.
Ver. 59. On the eighth day. The proper time for administer-
ing the rite of circumcision (see Gen. 21 : 4 ; Luke 2: 21 ; coinp. Phil.
3: 6). They would have called. Lit., 'were calling,' were
about to call. The custom of naming a child at circumcision seems to
have had its origin in the change of names (Abram, Abraham ; Sarai,
Sarah) at the institution of the rite; Gen. 17: 5, 15. Comp. also Gen.
21 : 3, 4, as a proof that this was the custom from the first. It is
said to be the usage in the East, even where circumcision is unknown,
to name a child on the seventh or eighth day. Among the Greeks
and Romans the name was given on the day of purification. After
the name of his father. Naming a child after the father, or a rela-
tive (comp. ver. 61), was very common among the Greeks, and also
among the Jews ; but in earlier times a Jewish son rarely bore the
name of his father.
Ver. 60. Not so; but he shall be called John. Elisabeth
may have been informed by Zacharias of the appointed name of the
child. But possibly the name had been revealed to her also at this
time. The wonder mentioned in ver. 63 seems to have arisen from the
agreement of the parents on this point ; which implies no previous
communication between them on the subject.
Ver. 62. They made signs to his father. From this it would
appear that he was deaf also. Meyer conjectures, without any suffi-
cient reason, that they made signs in order to spare the mother, when
they referred the case to her husband.
Ver. 63. A writing tablet. A tablet smeared with wax, on
which one wrote with a style (stylus), a sharp instrument adapted for
the purpose : the usual mode in those days. Saying. A Hebrew
form of expression as applied to writing, but natural enough. His
20 LUKE I. [1 : 64-67
64 marvelled all. And his mouth was opened immedi-
ately, and his tongue loosed, and he spake, blessing
65 God. And fear came on all that dwelt round about
them : and all these sayings were noised abroad
66 throughout all the hill country of Judaea. And all
that heard them laid them up in their heart, saying,
What then shall this child be ? For the hand of the
Lord was with him.
CHAPTER 1 : 67-80.
The Sony of Zacharias.
67 And his father Zacharias was filled with the Holy
Ghost, and prophesied, saying,
name is John. Not 'shall be;' the declaration of the angel (ver.
]'': ha'l already settled that question. Kengel : 'This first writing of
tin- New Testament begins with grace ' (in allusion to the meaning of
tin- name).
Ver. M. Immediately. According to the prediction (ver. 20),
the whole prophecy (ver. 13), about which /acharias doubted having
now been 1'iiliillfd. That this was a miraculous restoration, follows
from the character of the entire narrative. The word loosed is pro-
perly supplied. The first words were not those of complaint, but of
prai.-e ; <;>! proved that his atlliction had been a blessing.
Ver. !'"> Fear. The first effect produced by events which betoken
what is supernatural (eonip. chap. 1 : 1'J, '2',) ; '2: 'J; ;"> ; 8; Mark 4:
41 : ' .All these sayings, i. <., the story of what had
happened ut the circumcision of the child, possibly including the
series of remarkable events in regard to John. Throughout
all the hill country of Judaea, in which the home of Zucharias was
situated i ver
Ver. 1,1;. What then shall this child be ? ' What then,' . t.,
in view of these remarkable circumstances, a connection of thought
not fully brought out in the A. V. For, or, 'for indeed.' This is a
remark of the KvangHist, justifying what was said. The hand, etc.
This common Old Te-tament figure means that the power of the Lord
sent with him. Luke u<es the same phrase in Acts 11 : lil ;
13 : 11, and the same figure in a number of cases.
Thf Sony of Znrhnrins, vers. r,7
Tils'- N mll"l the /;. II<-./I'<-(H fnun the fiixt word in Die Latin Tension. It |
not "lily tin- faith Mi i>ri.-*t, n<>t only the n-ult of the lout,- mntln
<.f Mlmt ivtli-rti..n to which /.ru li.-iri.i* !.:i<! ! . n i-nlri-i -ti-.l. t.ut .-ilso theso as KuideJ,
.ni'l utt'-ri-il unili-r tli.- iuiiiifiliatu intlut-ucu uf the Iloly Spirit. Such an
1:68,60.] LUKE I. 21
68 Blessed be the Lord, the God of Israel ;
For he hath visited and wrought redemption for
his people,
69 And hath raised np a horn of salvation for us
In the house of his servant David
entire absence of erroneous Messianic expectations was scarcely possible in the case
of even a pious Jew at that time, without the influence of the Holy Spirit guarding
from error. But it must not be limited in its meaning to temporal prosperity, or
even to the temporal greatness of the Messiah's kingdom Taking it as an expres-
sion of religious feeling, we discover the hopes of the human educator of John the
Baptist, and thus obtain a hint of the real views of John himself and of the charac-
ter of his ministry. The hymn may be divided into five stanzas (of three lines each,
though some make more). The following outline will suffice : Thanksgiving for the
coming of the Messiah tavern. 67-70) ; for the salvation He will bring to Israel (vers.
71-75), covering two stanzas; expression of gratitude for the child and the part he
will have in this great work (vers. 76, 77) ; closing prophecy of the glory of the
Messiah's appearing, and the blessed effects upon His people (vers. 78, 79). As is
natural, the song of Zachavias is more national in its character, the song of Mary
more individual. The liencdiclus is more priestly, the Muynijicat more royal.
Ver. 67. "Was filled with the Holy Ghost. The song which
follows is thus declared to have been inspired. The time seems to
have been the circumcision of the child, and these were the words in
which Zacharias was 'blessing God' (ver. 64). Piophesied. It
was in the fullest sense a prophetic song, as well as a song of praise.
Godet thinks : 'This song, which was composed in the priest's mind
during the time of his silence, broke solemnly from his lips the mo-
ment speech was restored to him, as the metal flows from the crucible
in which it has been melted the moment that an outlet is made for it.'
This makes ver. 64 refer to this song. Luke is in the habit of going
back to a matter previously mentioned, in order to give fuller
details.
Ver. 68. Blessed. Latin: Benedictus, hence the name. For he
hath visited, etc. The past tenses throughout are used because the
eye of prophecy regards these certain future events as having already
taken place. Wrought redemption. This sums up the benefits
bestowed by the Messiah, regarding them from the priestly point of
view. It is very unlikely, that a priest would apply such a word to
political deliverance alone. His people. Comp. the previous clause:
' the God of Israel.'
Ver. 69. A horn of salvation for us. This well-known figure
of the Old Testament (1 Sam. 2: 10; Ps. 132: 17), alluding to the
horns of beasts as their formidable weapon of defence, points out here
a strong, powerful defender, to rise in the house of his servant
David An allusion to the horns of the altar is unlikely.
Ll'KE I. [1: 70-74.
70 (As lie spake by the mouth of his holy prophets
which havo been since the world begun*),
71 Salvation from our enemies, and from the hand of
all that hate us;
72 To show mercy towards our fathers,
And to remember his holy covenant ;
73 The oath which lie sware unto Abraham our father,
74 To grant unto us that we being delivered out of the
hand of our enemies,
Should serve him without fear,
* Instead of since the world bfijun, roud of old. Am. Com..
Vcr. 70 is parenthetical. By the month of his holy prophets.
Tho same thought which was expressed by Mary (ver. 55). Since
the world began, more correctly, of old, lit., ' from the age.'
The expression implies that the iiruiui.se of the Messiah was from ' the
beginning.'
Ver. 71. Salvation from our enemies. The word 'salvation'
is taken up again from ver. (i'.l, the intervening verse being parent heti'
cal (like the first clause of ver. 5">, which expresses the same thought).
Tint political deliverance was in the miml of Zaoharias cannot bo
doubted, but certainly not that alone. ' But he chiefly prizes this
political liberation as the means to a higher end, the reformation of
Divine worship ; vcrs. 74, 7-3.' Van Oostcrzee.
Ver. 72. To show mercy towards our fathers. The word
'promised' was supplied in the A. V., because of the difficulty in-
volve 1 in the thought of showing mercy to those already drad. But
the expression is poetic. The pious Jews of old had wept over the
decay of their nation, and even though dead and living with <!od, tlio
fulfilment of their hopes and wishes might be called showing mercy
toward them. And to remember his holy covenant, i.e., by
the act of fulfilling what He had promised therein to show His mind-
fulness of it.
Vcr. 7U. The oath. This explains the word 'covenant' in ver. 72.
God's covenant of mercy had been scaled by an oath. This 'oath ' is
found recorded in Oen. '2'2 : Ki-IH. The Abrahamic covenant becomes
prominent as the coining of the Messiah draws near. Coiup. (!al. '!.
Vcr 74. To grant unto us. This gives the purpose both of the
oath and the approaching fulfilment of it. That we. This intro-
'"'i'it <!od i 'iii-pM --I'd to grant. Being delivered out of the
hand of our enemies, surh as Antinclins l-'.piphane.s and the l!o-
\vho h-id ini'TfT<'d "iili llie.lews in their worship. Should
serve him. This probably refers to public religious worship, as the
sign of truly serving God. Without fear ; the emphatic phrase of
1 : 75-78.] LUKE I. 23
75 In holiness and righteousness before him all our
days.
76 Yea and thou, child, shalt be called the prophet of
the Most High :
For thou shalt go before the face of the Lord to
make ready his ways ;
77 To give knowledge of salvation unto his people
In the remission of their sins,
78 Because of the l tender mercy of our God,
2 Whereby the dayspriug from on high 3 shall visit us.
1 Or, heart of mercy. 2 Or, Wherein. 3 Many ancient authorities read hath visited us.
the sentence. It means: without fear of enemies; tho fear of God,
which is the Old Testament token of piety, is implied in the next verse.
Ver. 75. In holiness and righteousness. 'Holiness' is con-
secration to God, 'righteousness" the manifestation of it; without
the former, the latter would be merely external ; both are necessary
to true piety; even the 'righteousness' has respect to God rather than
to men. All our days. This extends the thought beyond the lives
of individuals, to the national existence of Israel. Temporal prosperity
is implied, but only as the result of the religious restoration just
spoken of. Israel failed to be thus restored, and hence the prosperity
did not come ; but the prophecy will yet be fulfilled.
Ver. 76. Yea and thou, child, in accordance with the great
blessing already spoken. Zacharias, as a father, speaks of his son, as
a prophet he foretells the career of the last and greatest of the pro-
phets ; but as a priest, singing of Messianic deliverance, paternal
feeling takes a subordinate place. He introduces the position of hia
son only as relates to the coming of the Messiah. For thou shalt
go before the face of the Lord. Comp. ver. 17. 'The Lord ' may
refer to God, rather than to the Messiah. But in any case the glory
of Jehovah was to appear in the advent of the Messiah, who was Him-
self 'the Lord.' To make ready his ways. Comp. on chap. 3: 4.
Ver. 77. Knowledge of salvation. This was the end of the
preparation just spoken of. In the remission of their sins.
Not that salvation consists only in remission of sins, but that they
might know that Messianic salvation comes in and through the remis-
sion of their sins. John led to this knowledge by his preaching of
repentance, awakening the consciousness of sin, and of needed remis-
sion.
Ver. 78. Because of the tender mercy of our God. This
is to be joined closely with ver. 77, giving the cause of the 'remission.'
Whereby, or, ' wherein.' The latter is more literal ; i. e., in the
exercise of this tender mercy. The dayspring from on high.
An allusion to the Messiah and His salvation, as prophesied in Mai.
24 LUKE I. [1 79, 80.
79 To shine upon them that sit in darkness and the
shadow of death ;
To guide our feet into the way of peace.
80 And the child grew, and waxed strong in spirit,
and was in the deserts till the day of his shewing unto
Israel.
4: 2, the last prophecy of the Old Testament. The Messiah is figura-
tively presented by the word ' dayspring,' the springing up of the
light, of the ran (not of a plant, us some have supposed). To tliis the
phrase 'on high' is joined, because the Messiah comes from on high ;
the dayspring does not, and it seems impossible to preserve the figure
throughout by any explanation. Shall visit na. The future (sus-
tained by the best authorities) is more distinctly prophetic of the
speedy coming of the Messiah.
Ver. 7'J. To shine. The purpose of the visiting. The figure
contained in the word 'dayspring' is carried out. Upon them that
sit in darkness and the shadow of death. This deM-rii.es the
condition of Israel, mid also of the world at large. They were 'sit-
ting.' remaining, abiding, 'in darkness,' as opposed to the light of
divine truth, 'and the shadow of death' (comp. Is*. 9: l! ; Matt. 4:
1C); in a darkness, in which death reigns, deprived of the light of
spiritual life. Death is personified :>- ca-t'mg a shadow. The Scrip-
tural figure of darkticss usually involves the two thoughts of spiritual
ignorance and death, just as light includes the light of divine truth
and life, the former being the sphere of the latter. To guide our
feet into the way of peace. This is the end of giving light, and
thus of the visit of the dayspring. This figure suggests walking in
the light (Kph. 5: 8), as opposed t 'sitting in darkness.' As the
word ' peace' in the Old Testament is generally used to sum up divine
bles-ings, a sense which receives even greater fulness in the New
Testament (see mi chap. '2: 14), it may be well said, that -the hymn
concludes with a boundless prospect into the still partially hidden
future.'
Ver. 80. And the child grew, etc. This verse is all that is
told us of the thirty years which this remarkable person lived before
lie began to preach, and gives a formal conclusion to this part of the-
narrative (comp. the similar conclusion in chap. '2: 4o, f>'J). This
fact, together with the peculiar style of the narrative (from ver. 6 to
the close of the chapter', lia-- led to the theory that the whole was
taken from some trustworthy document bund by Luke. The Old
!cnt spirit and phraseology has led to the further conjecture,
that it was originally written in Hebrew. In the deserts, t. e.,
the wilderness of .Iiidah, which was not far from his home 'in the
hill country' (vers. .'{'.(, <J">). The Kssenes, a mystic and ascetic Jew-
ish sect, dwelt iu the same region ; but there is not the slightest
2:1.] LUKE II. 25
CHAPTER 2: 1-7.
The Birth of Jesus >at Bethlehem.
2 : 1 Now it came to pass in those days, there went out a
evidence that John came in contact with them. Till the day of his
shewing unto Israel. The opening of his official life, when he
announced himself as the forerunner of the Messiah. In the case of
John, temporary retirement was followed by public usefulness, the
one as the preparation for the other. The mistake of monastic life
consists in making the retirement permanent, leading to idleness or
selfish piety ; but Protestants often overlook the need of such tempo-
rary withdrawal, to gain time for calm reflection, rest from conflicts
and cares, as well as strength for future work, in communing with
God.
The Birth of Jesus at Bethlehem, vers. 1-7.
This paragraph narrates : the circumstances which led Ilia mother from Nazareth
(chap. 1 : 26, 56) to Bethlehem (vers. 1-5) ; the fact and place of His birth (vers. 6, 7).
The simple historical character of the story should be contrasted with the fantastic
form of the legends which have arisen respecting the same event. Here, where
superstitious fancy has been BO active, the Evangelist has nothing supernatural to re-
cord. A real child was born of a human mother ; that is the main fact. The main
argument against the historical character of the chapter has been drawn from the
difficulty about the census under Quirinius; but the accuracy of Luke's statement
cannot be disproved, and the latest researches confli m it. See on ver. 3.
Ver. 1. In those days. Indefinite ; about the time of the birth
of John the Baptist. There went out a decree, an authoritative
'edict. When it was issued is not of primary importance ; it affected
Joseph and Mary 'in those days.' All the world, i. e., the Roman
world. We should not, to avoid difficulty, limit it to Palestine. The
marginal note is added wherever this Greek word occurs, to distinguish
it from similar ones. Should be enrolled. Such an enrolment
was like a modern census ; but as the ultimate purpose was taxation,
there was a record of property. The word here used, it is claimed by
some, has always a reference to tax-lists, as distinguished from a mere
census with a view to recruiting the army. But Luke might pro-
perly use this term, even though at the time there was no avowal of
the proposed taxing. Afterwards when a regular registration for taxa-
tion took place, according to Josephus, an uproar occurred (alluded to
by Luke in Acts 5 : 37) ; hence an avowal of the purpose at an earlier
date, while Herod was still king, would have occasioned a disturbance ;
but of such a disturbance about this time there is no record. On the
theory that the enrolment was statistical, like a modern census, all dif- .
culty vanishes, for Augustus ordered such an enrolment at least three
times during his reign, and in statistics prepared by him, as we certainly
know, there was a record of the population of countries ruled by de-
26 LI 'RE II. [2: 2
decree from Caesar Augustus, that all 4he world should
2 be enrolled. This was the first enrolment made when
1 Or. 4/te iitiabitcd earth.
pendent kings, such as Ilerod. It is true, the date of no one of these
enrolments corresponds with that assigned to the birth of Christ, but
some time would elapse before Judasa would be subjected to the provi-
sions of such an edict. At the death of Augustus a paper prepared by
him, containing full statistics of the empire, was rend before the
Koman Senate. This implies a census of the population of Judtca some
time before the death of Augustus (A. n. 14). The latter census under
Quirinius (A. i>. 6), which seems to have been specifically for the pur-
pose of taxation, probably did not furnish the statistics from Judiea
for the paper of the emperor. Augustus ordered his first census of
the Roman people in the year of Koine 7-'l, and he would scarcely
leave this important kingdom out of view until u. c. 7 ">' ithe date of
the census of Judaea under Quirinius, mentioned by Jo-ephus).
During the whole of this period it was dependent upon Home (under
Ilerod and Archelaus).
Vcr. 2. And this was the first enrolment made when
Quirinius was governor of Syria. This is the natural sense of
the verse, Luke having in mind the srntd and more noted enrolment
under Quirinius, mentioned by himself, Acts 5: 37, and by Josephus.
The man referred to undoubtedly is 1\ Sul/>iciu.i Quiriniu* (not (Juirinuii) ;
the ollice was that of president or governor of a Koman province (tech-
nically, ' proconsul,' although in chap. 3 : 1 the term is applied to
I'ilate, who was only procurator). According to Josephus, this Quiri-
nius was made governor of Syria eight or ten years aftfr the birth of
Christ, while according to the statement of Tertullian (isolated, how-
ever), Christ was born when Q. Saturuinus was governor of Syria.
'I'm; K.Mioi.Mr.NT rNDKii Qrnuxirs. It is not improbable that
Quirinius was twice governor of Syria, the first time about the date
usually assigned to the birth of Christ. 1. An old monumental inscrip-
tion speaks of a; second governorship (according to the, authority of tho
celebrated historian and antiquarian Momniscn), and this is confirmed
by a passage in Tacitus (Annul, iii. 48, as interpreted by /umpt and
Mummscn). 2. We have no definite record of the governors of Syria
between B. c. 4 and A. i>. ten years. Now during this time Quiri-
nius must have been proconsul somewhere (he had been consul in B.
<:. 1-), and most probably in Syria, since it can be proven that it was
not in the other eastern provinces, and he was in the I'.ast before n. c.
4 (so A. W. Zumpt). The statement of Tertullian is at once outweighed
by the thrice repeated assertion of Justin Martyr that our Lord was
born under Quirinius, and his appeal to the register then made for
confirmation. It is true these positions have been denied, hut it should
be borne in mind that Luke not only claims to be a careful investigator
(chap. 1 : 3), but has been proven to be such. The I5ook of Acts is full
of statements which attest his accuracy. To suppose that he could
2 : 3, 4.] LUKE II. 27
3 Quirinius was governor of Syria. And all went to
4 enrol themselves, every one to his own city. And
Joseph also went up from Galilee, out of the city of
Nazareth, into Judaea, to the city of David, which is
*
make a mistake here is to deny his competency to write history at all.
If Quirinius had not been ruler in Syria at that time, there were many
persons living who could and would have pointed out the mistake. <
But as the word ' governor' (the cognate verb occurs here), was used
with some latitude, thero is no objection to the explanation that
Quirinius acted as an extraordinary lajate of the empire, or as questor,
in conducting this census, not as proconsul. This view is preferable,
if that of Zumpt cannot be sustained.
Other explanations: (1) The translation of the A. V. 'This taxing
was first, made when Cyrenius was governor of Syria,' implying that
the decree was made at the time of the birth of Christ, but not carried
into effect until the governorship of Quirinius, a number of years after-
wards. But this meaning would be brought out by a very diflercnt
phrase from the one used. (2) Similar to this, but more grammatical,
is the interpretation, ' The taxing itself was made for the first time
when,' etc. Neither of these meets the diiliculty, since the execution
of the edict is implied in the coming of Joseph to Bethlehem. Some
suppose that the death of Herod caused an interruption, so that the
enrolment was made complete under Quirinius. But 'was mnde'
does not mean ' was completed, and there is no historical proof of such
interruption. (3) It is barely possible tliat the passage means : 'this
taxing took place before Quirinius,' etc. But what purpose could there
be in such a statement? (4) The supposition that it was a mere
priestly taxing which Luke confounds with the Roman censu3,is utterly
unwarranted.
Ver. 3. Every one to his own city, i. e., to the city of his ex-
traction (comp. ver. 4). This was not the Roman custom, but was
probably adopted as a measure of policy in accordance with the Jewish
habits in regard to genealogies. Roman usage required the enrolment
of women, and possibly their actual presence at the place of enrolment.
This mixture of Roman and Jewish usage, so likely to occur in an en-
rolment, made under a Jewish king yet by order of the Roman Em-
peror, is a strong proof of the accuracy of Luke's account.
Ver. 4. "Went up. The usual expression for a journey towards
Jerusalem. To the city of David ; his birth-place (Ruth 1:19;
1 Sam. 16). Which is called Bethlehem. This form of expres-
sion indicates that it was a small place-; comp. Micah 9: 2 ; Matt. 2 :
5, 6. It was about six miles south of Jerusalem, in a fertile region;
hence probably the name, which means ' house of bread.' To dis-
tinguish it from a Galilean town of the same name it was called Beth-
lehem-Judah, also Ephrath and Ephrata (see Bible Dictionaries). In
the city of David the Son of David was to be born (comp. chap. 1 : 32).
28 LUKE II. [2: 5-7.
called Bethlehem, because he was of the house and
5 family of David; to enrol himself with Mary, who
6 was betrothal to him, being great with child. And it
came to pass, while they were there, the days were ful-
7 filled that she should be delivered. And .she broughtl
forth her tirst-boru son ; and she wrapped him in
swaddling clothes, and laid him in a manger, because
there was no room for them in the inn.
Ver. 5. With Mary. Even if not required to do so, she natu-
rally accompanied Joseph. In her peculiar condition she would cling
to him, especially as all had been cleared up between them (comp.
Matt. 1 : 18-25). Perhaps the prophecy respecting Bethlehem (Micah
6 : 1 ; comp. Matt. 2 : 0) was in her mind. Some think that she was
an heiress, having possessions in Bethlehem, and therefore obliged to
appear there to represent an extinct family. But an heiress would
not be likely to seek refuge in a stable at such a time. 'Who was
betrothed to him. This does not contradict Matt. 1 : '24, but rather
sets forth the peculiarity of the case, as there described. The verso
she Is no light on the question, whether she too were of the house of
David.
Ver. 6. While the 7 were there. Apocryphal legends tell
how she was overtaken on the way, and sought refuge in a cave.
They seem to have arrived in Bethlehem, and sought shelter in vain,
before the time spoken of here. Be delivered, or, 'bring forth," as
the same word is rendered in ver. 7.
Ver. 7. Her fiist-born son. This implies that Mary had other
children (in Matt. 1: 'Jo 'first-born' should be omitted). It is un-
likely that an only child would be thus termed by one who wrote long
afterwards with a full knowledge of the family. See chap. 8: l'J-21.
Luke says nothing to justify the legends of a birth without pain, and
the many other fancies which have been added to the story And
she wrapped him in swaddling-clothes, or, bands.' About
this there is nothing unusual except the activity of the mother. In a
manger. Our Lord was born in a stable. This was purposed by
(iod, however accidental the choice on the part of Joseph and Mary.
His self-abasement is thus illustrated, the nature of His kingdom sug-
gested, the lesson of humility enforced. Tradition says that this stable
was a curt, and this might be the case, since in rocky countries
are used for stables. One ancient writer finds in this a fulfilment of
th<? prophecy (Is. :;;!: K. : His place of defence shall be the muni-
tions of rock-i.' The pla"C cannot lie now identified. It is unlikely
that the cave belong'- 1 to the shepherds afterwards spoken of; ver. 15
that I', thlehcm was not their home. Because there was
no room for them in the inn, or, 'caravanserai.' Not an inn,
with a host, as in chap. 10 : 34, 35, but a place where travellers
2: 8.] LUKE II. 29
CHAPTER 2: 8-20.
The Angel? and the Shepherds.
8 And there were shepherds in the same country
abiding in the field, and keeping * watch by night over
1 Or, night-watches.
lodged, providing their own food. There is no hint of want of hospi-
tality. The town was full, the inn was full ; failing to obtain a place
there, they found the much needed shelter in a stable, not necessarily
however that of the inn, which would be less retired than others. The
fact that changed the world was accomplished in a stable ; but the
world's emperor must send forth a universal decree that this humble
birth might be in accordance with prophecy ; for He who lay in the
manger there was King of kings. The enrolment is in one aspect a
sign of subjection, in another of superiority.
The Angels and the Shepherds, vers. 8-20.
We have here the first gospel message, by the mouth of an angel, to shepherds in
the fields (vers. 8-12 ( : the joyous chant of the heavenly hosts at this announcement
(vers. 13, 14) ; the visit of the shepherds in obedience to the angelic message (vers 15-
19) ; the mention of their praise (ver. 20), heaven and earth thus uniting in celebrating
tin- Nativity.
If this account is true, then the supernatural events narrated are conclusive in their
testimony to the Divine-human Person of Christ. No one, inventing statements to
prove the supernatural origin of Jesus, would have been satisfied with this brief sketch,
or with the amount of miraculous incident here introduced. ' In the details of tho
hiKtory, the supernatural is contiiu-d within the limits of the strictest sobriety and
most perfect suitability, and differs altogether in this respect from the marvels of the
Apocryphal writings' (Godet).
Ver. 8. Shepherds, f e., some shepherds, probably chosen because
they too, like Simeon, ' were waiting for the consolation of Israel' (ver.
25). The Shepherd of Israel cares for His flock-; while sending a
Saviour to the whole world, He satisfied the secret yearnings of this
humble company. His care is as minute as it is extensive. Keeping
watch by night over their flock. (The change of order is re-
quired by the Greek.) This might have been in December. The Jew-
ish Rabbins indeed say that flocks were taken out in March and brought
home in November, but this probably refers to far off pastures.
During the rainy season from November to March, according to the tes-
timony of trustworthy observers, there generally occurs an interval of
dry weather (between the middle of December and the middle of Feb-
ruary), when of course the grass is green. The exact date cannot be
fixed. The traditional date (December 25) is of late origin, and Christ-
mas was not celebrated in the church till after the middle of the fourth
30 LUKE II. [2:9-11.
9 their flock. And au angel of the Lord stood by them,
and the glory of the Lord shone round about them :
10 and they were sore afraid. And the angel said unto
them, Be not afraid ; for behold, I bring you good
tidings of great joy which shall be to all the people:
11 for there is born to you this day in the city of David
century, and seems to have been substituted for a series of heathen fes-
tivals. Still, the celebration of Ei>ii>h<ii>;i in the second century indi-
cates a recognition of the related events in the church-year. But
there was no agreement in the early church as to the time of Christ's
birth, and there is quite as little among modern chrouologists. The
Saviour was born in the fulness of the time, just when He was most
needed, and when the Jewish and Gentile world was fully prepared
for this central fact and turning-point in history. The 2Gth of Decem-
ber may have been selected for poetic and symbolical fitness. At that
season the longest night gives way to the returning sun on his trium-
phant march, just as Christ appeared in the darkest night of sin and
error as the true Light of the world.
Vcr. 9. An angel, not, ' the angel.' Stood by. This indicates
a sudden, but actual, appearance; not a vision. The angel may have
been above them, but this is not stated. The shepherds may have been
in a tite of peculiar susceptibility, as pious men, in the quiet night,
under the starry heavens, where David first sang as he watched his
flock : but this will not account for the story before us. Tho glory
of the Lord. The Shekinah, the brightness of God's presence, so
often spoken of in the Old Testament. This accompanied the angel,
both to reveal his presence in the night and to attest his authority.
And they were sore afraid. Lit., ' feared a great fear.' The
usual e fleet of angelic appearances, enhanced in this case by the super-
natural brightness.
Vcr. 10. Be not afraid. Comp. chap. 1: 13, .30 I bring you
good tidings of great joy. Lit., ' I evangelize to you great joy.'
The message is a gospel message, a joyous message; therefore they
should not he afraid. To all the people, i. e., of Israel. First of
all to them, then through them to the <Ientiles.
Ver. 11. To you. This refers directly to the shepherds, ns in
ver. 10, confirming the view, that they were men who expected the
Messiah. In the city of David. P.ethlehem ; comp. vers. 4, 1 ">.
The latter instance shows that they understood il at once. The refer-
ence to the prophecy in Mieali 5: 2 was probably plain to the pious
shepherds. A Saviour. Comp. Matt. 1 : '2\. Not a men- temporal
deliverer, as appears from what follows : which is Chris* the Lord.
This is the only place where the^e words come together in this form.
The lir-t means 'the Me-^i ah.' and could not l.e ot h< ru ise understood ;
the second has already been used twice (ver. 9) of God, and is the
2: 12-14.] LUKE II. 31
12 a Saviour, which is * Christ the Lord. And this is
the sign unto you ; Ye shall find a babe wrapped in
13 swaddling clothes, and lying in a manger. And sud-
denly there was with the angel a multitude of the
heavenly host praising God, and saying,
14 Glory to God in the highest,
And on earth 2 peace among 3 men in whom he is
well pleased.
1 Or, Anointed Lord. 2 Many ancient authorities read peace, good pleasure among men.
* Gr. men o/ good pleasure.
word used in the LXX. to translate the Hebrew Jehovah. We there-
fore understand the angelic message, this first Gospel statement of
the Person of Christ, to mean that the child born in Bethlehem as a
Saviour, was the promised Messiah, Jehovah.
Ver. 12. The sign. No sign had been asked for (comp. chap. 1 :
8G) ; when Zacharias requested one, he was punished (1 : 18, 20).
The dispensation of faith is beginning. A babe. Not ' the babe.'
They were to look for a child born that day, wrapped and lying in a
manger. There could be but one such. A manger, not ' the man-
ger.' This implies that the place was not one well known to the
shepherds. Hence the stable could scarcely have belonged to them.
Some suppose that a secret influence guided them to the spot ; but
after such n, revelation, they would seek, if necessary, among the sta-
bles of a small place like Bethlehem.
Ver. 13. A multitude of the heavenly host, f. e., angels,
who are represented as a host surrounding the throne of God (1 Kings
22: 19; 2 Chron. 18: 18; Pa. 103: 21 ; Dan. 7: 10; Matt. 26: 53;
Rev. 1'J : 14). Nothing is said as to whether the song was in the air
or on the earth ; probably it was heard by the shepherds alone.
Ver. 14. Glory to God in the highest, and on earth peace
among men in whom he is well pleased. The best authorities
read evSoiuas (instead of eudotda), of which a literal rendering is given
in the margin of the R. V. The word is elsewhere translated 'good-
will;' but it must mean God's good will or good pleasure, not man's.
This is brought out in the R. V. (text), which expresses the view of
the vast majority of scholars. The full meaning is: Let there be, or there
is (both ideas being included), glory to God among the angels in hea-
ven for sending the Messiah, and peace (in the widest sense, salvation)
on earth among men in whom He is well pleased, i. e., His chosen
people. The form is that of Hebrew parallelism, in two lines with a
three-fold correspondence : 'glory' 'peace;' 'in the highest' 'on
earth;' 'God' 'among men of His good pleasure.' 'Toward' is
altogether incorrect. ' Good pleasure ' cannot mean the good will of
men toward God or toward each other (Roman Catholic versions).
This sense is contrary to the grammatical usage of the Greek as well
32 Ll'KE II. [2: 15-17.
15 And it came to pass, when the angels went away
from them into heaven, the shepherds said one to an-
other, Let us now go even unto Bethlehem, and
this 'thing that is come to pass, which the Lord hath
16 made known unto us. And they came with haste,
and found both Mary and Joseph, and the babe lying
17 in the manger. And when they saw it, they made
known concerning the saying which was spoken to
1 Or, saying.
as to the analogy of Scriptural statements. At such a time the ground
of peace would lie placed, not in tm n, but in God. The reading followed
in the A. V. is not so well supported. It may be thus expanded : God is
praised in heaven, and peace proclaimed on earth, because He has shown
His good will among men by sending the Messiah, who is the Prince of
peace (Isa. 9: 5), and has reconciled heaven and earth, God and man.
In Imtli cases, 'peace' is to be taken in the widest sense: it is the re-
sult of the great doings of God, for which angels praise Him. ' Good
pleasure' not only means favor toward men, but implies that sinful
men are well-pleasing t<i a holy God a mystery proclaimed and ex-
plained l>y the gospel of Jesus Christ. In Him, chosen in Him and
in fellowship with Him, sinful men become the objects of God's good
pleasure. God's mercy and God's sovereignty, thus meeting in the
Mb* of Bethlehem, are celebrated by the heavenly host. Poetry is
truly Christian just to the extent that it is an echo and response to
tliis first Christian hymn. Angels show their sympathy in man's sal-
vation, and utter their highest praises to God, when they sing of the
'Saviour, Christ the Lord.' The personal dignity of the Kedeemer in
supported l>y this ttlnria in .'uile Christ's work in bringing
'peace on earth among men of God's good pleasure' upholds the
truthfulness of this story of the angel-' song at His birth.
Ver 1"). The shepherds. The angels went to heaven: the
shepherds sought what the angels had praised : the former, to continue
the song nf glory in the highest ;' the latter, to discover ' peace mi
earth.' Now, /'. .., at once. Even unto Bethlehem. As fir as
Ik'thlchcm ; as though it were not their usual place of resort. This
thing, lit., saying;' the same word is used in vers. 17, li). The
,-imple f:iiih of ihe*c shepherds is a token that they were men 'in
whom He i- well ple:ised,' and hence chosen to receive this revelation.
Y'-r. lf. Found, suggesting previous search Mary and Joseph.
Her mine naturally comes tirst, as (he mother, hut especially in view
of the peculiar nature of her motherhood. In the manger: the one
they had sought as the
Ver. 17. They made known concerning the saying, ?'. <.,
of the angels. This was the first gospel message told by men. It is
2 : 18-20 ] LUKE II. 33
18 them about this child. And all that heard it won-
dered at the things which were spoken unto them by
19 the shepherds. But Mary kept all these * sayings,
20 pondering them in her heart. And the shepherds re-
turned, glorifying and praising God for all the things
that they had heard and seen, even as it was spoken
unto them.
1 Or, thingt.
not indicated that they told it, at this time, to more than those present
when they found the child.
Ver. 18. Wondered. With this natural, and probably transient,
wonder of those who heard the story, the narrative contrasts the more
abiding effect upon Mary. Before Jesus appeared as a teacher, thirty
years afterwards, the story was probably forgotten by all but a few
earnest souls. If His words and works did not prevent the mass of
the Jews from rejecting Him, how little influence would this story
have !
Ver. 19. But Mary. Still in the foreground. Kept all these
sayings. She kept, or more exactly, she was keeping, continued to
keep, in her memory, all these sayings, i. e., all these things now spoken
of. Pondering them in her heart. Revolving, comparing, re-
flecting upon them in the quietude of her heart. She possessed ' the
ornament of a meek and quiet spirit' (1 Pet. 3: 4). This accurate de-
tail favors the view that the account was derived, at least indirectly,
from her. Evidently she had not a full understanding of the matter.
Ver. 20. Returned, f. e., to their flock, to their duty. Angelic
revelations did not make them unfaithful shepherds. But their ordi-
nary duty was made glad by what they had heard and seen. We hear
no more of them. Van Oosterzee : 'They probably fell asleep, before
the beginning of our Lord's public ministry, with the recollection of
this night in their hearts, and a frame of mind like that of the aged
Simeon. Their names, unknown on earth, are written in heaven, and
their experience is the best example of the first beatitude. Matt. 5: 3.'
Lessons from the Nativity: God has in every birth His admirable
work. But God to be a child, that is the miracle of miracles. The
great God to be a little babe ; the Ancient of Days to become an infant;
the King of eternity to be two or three months old, the Almighty Je-
hovah to be a weak man ; God immeasurably great, whom heaven and
earth cannot contain, to be a babe a span long; He that rules the stars
to suck a woman's nipple; the founder of the heavens rocked in a
cradle ; the swayer of the world swathed in infant bands it is a most
incredible thing. The earth wondered, at Christ's nativity, to see a
new star in heaven ; but heaven might rather wonder to see a new Sun
on earth. Glory and shame, the highest heavens and the lowly manger,
angels and shepherds, how much in keeping with the birth of the God-
3
84 LUKE II. [2: 21.
CHAPTER 2: 21-39.
The Circumcision and Presentation in the Temple.
21 And when eight days were fulfilled for circumcising
him, his name was called JESUS, which was so called
by the angel before he was conceived in the womb.
man, God emptying Himself to become man ! If it be poetry and not
history, then the poet would be greater than the hero (Rousseau). This
fact called for angels' highest strains, and ever since has been st:mu la-
ting the ' men of God's good pleasure ' to voice their thanksgiving for
' peace on earth,' in a way not discordant with that song of the future,
in which angels and redeemed men shall unite to praise the Babe of
Bethlehem, to sing the eternal Gloria in Excelsis.
The Circumcision and Presentation in the Temple, vers. 21-39.
As one of the Jewish people, the child was circumcised the eighth day, and then the
name Jesus was formally Riv.ii Him. To the account of the redemption fr<>in tin- tem-
ple service* on the day of purification (vi r.->. -_ .1 , l.uke ad-is that of the recognition
of the infant Messiah by two godly persons. Simeon and Anna . .
The order of event*. 1. The flight into K^ypt (Mutt '1 : 13-1 must have occurred
after the- presentation in the temple, and before the return to Nazareth. The journey
could not huvi- been mad- during the forty days, and Matthew's account makes it JK-T-
: ': vioas that tin- t'L-ht took place from Bethlehem. 2. The Adurat>
took place alxiiit the time of the presentation in the temple. The traditional date
(January f>), the thirteenth day after our Lord's birth, is to ho rejected. So IOIIR an
interval (twenty-sex en days) is opposed by Matt -: i:i, which indicates a speedy warn-
ing to Joseph. Nor would Herod have postponed so long the murder of the Innocents.
On the other hum!, there was no reason why Joseph and Mary should remain long in
Itethlehcm after the purification, and vt-r. :>:> in.li. at. , that they did not. It is uncer-
tain, however, which came first. The priority of thr;>rfWNM{jn has I- i n ur_". !. l>ecause
after tho visit of the Magi and the revelation of danger, tin- parents would -
venture into the temple; because after th>- pres--nM from the ise men Mary would
. i- brought the oflerini: of i>overty ; Wausv it m-rms more likely Unit the child
would first receive the homage of pious Israelites and then of the rep:
the in'iitil"*. (in the other hand, however, it may !_ said that t! ! no
y |'..r the ili-lay uf the holy family in lU-thl. lu in :/! r tlie presentation. In any
case the revelation of danger made to Joseph followed the presentation, since he obeyed
at once (Matt. 2 : 14).
Ver. 21. Eight days. Comp. chap. 1 : 50. Jeans. Cornp. Matt.
1 : "2\. Which waa so called by the angel. Comp. chap. 1;
31. This naming was an act of obedience ami of faith on the part of
both Mary and .io-cph u-<im[>. Mad. 1 : '21, L'Vi. Although Josoph is
minriit in the account lefi'rc us, he must have been convinced.
This verse given (ho greater prominence to the naming of the Saviour,
but the circumcision has a significance, lie, was made under the law,
2: 22-2 .] LUKE II. 35
22 And when the days of their purification according
to the law of Moses were fulfilled, they brought him
23 up to Jerusalem, to present him to the Lord (as it is
written in the law of the Lord, Every male that
openeth the Avomb shall be called holy to the Lord),
24 and to offer a sacrifice according to that which is said
in the law of the Lord, A pair of turtledoves, or two
that He might redeem us from the law ; as a born Jew, and as One
who fulfilled the law for us, He was circumcised.
Ver. 22. Their purification. This refers to Mary and Joseph,
rather than to Mary and the child. In Lev. 12 : 4-6, there is no hint
of the purification of the child. The presence of Joseph was required
by the law respecting the redemption of the first-born (see on ver. 23),
and the ceremonial uncleanness, which lasted until the fortieth day in
the case of a male child (Lev. 12: 2-4), affected the husband.
Ver. 23. In the law of the Lord. Ex. 13 : 2, freely quoted in
explanation of the presentation. Every male that openeth the
womb, i. e., every first-born male ('both of man and of beast '). The
sacrifice (ver. 24) was required in every case, but the presentation
only in the case of the first-born son. The requirement respecting the
first-born was in remembrance of the sparing of the first-born of the
Israelites in Egypt (Ex. 13: 2; Num. 8: 17). Instead of the first-
born, however, God took the tribe of Levi for the service of the sane?
tuary (Num.3: 12; 8: 14-18). At the time of this substitution the
number of the first-born in execs? of the Levites must be redeemed by
the payment of five shekels for each one (Num. 3: 44-51). After-
wards, it appears (Num. 18: 15, 16,) that every first-born son was pre-
sented and redeemed by the payment of this amount. He who was
Himself Priest and Temple, doing God's s-ervice as none ever did, pro-
bably submitted to the form of redemption from the temple service.
Our Lord's subsequent conduct in cleansing the temple, shows how
little He regarded the payment of legal claims as satisfying His zeal for
God's house (John 2: 13-17).
Ver. 24. According, etc. The offering was, according to Lev.
12 : 6 : 'a lamb of the first year for a burnt-offering, and a young
pigeon, or a turtle-dove, for a sin-offering.' In the case of poverty:
A pair of turtle doves, or two young pigeons (Lev. 12: 8).
Joseph and Mary were not rich, but extreme poverty is not to be in-
ferred from this offering. If they, while sojourners in Bethlehem, had
also to pay five shekels at this time, there would be a sufficient reason
for their availing themselves of this provision of the law for those who
were not rich. ' Mary cannot bring a lamb for an offering : she brings
something better, even the true Lumb of God, into the temple ' (Van
Oosterzee).
86 LUKE II. [2 : 25-29.
25 young pigeons. And behold, there was a man in Jeru-
salem, whose name was Simeon ; and this man was
righteous and devout, looking for the consolation of
26 Israel : and the Holy Spirit was upon him. And it
had been revealed unto him by the Holy Spirit, that
he should not see death, before he had seen the Lord's
27 Christ. And he came in the Spirit into the temple :
and when the parents brought in the child Jesus, that
they might do concerning him after the custom of the
28 law, then he received him into his arms, and blessed
God, and said,
29 Now lettest thou thy Servant depart, O 2 Lord.
1 Gr. bondservant. * Gr. Matter.
Ver. 25. Simeon. According to some, this was the son of the
famous Rabbi Ilillel, and father of Gamaliel the teacher of Paul (Acts
84). The Habbis say that Jesus was born in the days of llabl.i Simeon,
son of Ilillel. But the name was very common; ver. liii suggests that
this man did not live long afterwards, while liabbi Simeon was alive
in A. D. 13 ; and the language here does not point to a famous man.
Another untrustworthy tradition describes him as blind, but receiving his
sight on the approach of the child Jesus. Righteous, as regards the
law, and devout, religiously conscientious (comp. Acts 2: 6; 8: U).
Looking for the consolation of Israel, i. e., for the coming uf
the Messiah to console Israel after the sorrows (do/ores Afcs.iin), which
according to the common belief should precede that coming. Comp.
ver. 38 And the Holy Spirit was upon him. This explains
the subsequent revelation.
Ver. 2(i. Should not see death. Comp. Ps. 89: 48; John 8:
51; lleb.ll: f> ; also the phrase ' taste of death ' (Matt. 1C : 28; lleb.
2: 9). The Lord's Christ, i. e., 'the Messiah of Jehovah.' It is
implied that Simeon was very old, and would die soon after. How
this revolution was made is not hinted.
Ver. '27. And he came in the Spirit into the temple. His
steps were ordered by the Spirit, in the power of which he lived. 'I ho
Spirit led him thither to meet this child, whom he was enabled, by Iho
same Spirit, to recogni/c as (lie Messiah.
Ver. 29. The words of Simeon arc poetic in their form, and even in
a tran-lation retain their peculiar beauty The song is called Mine
IHmitiis, from (ho opening words in tin- Latin version. Like the
Miii/nijirnt and /.'- // -iln-tnf, it is adapted to the peculiar time and cir-
cumstances as-i;:ned in the narrative. Now lettest thou thy ser-
vant depart, or, 'now dost ihou release ihy servant.' The word
4 servant ' corresponds with Lord, i. c., ' master,' not, Jehovah. Death
2: 30-34.] LUKE II. 37
According to thy word, in peace ;
30 For mine eyes have seen thy salvation,
31 Which thou hast prepared before the face of all
peoples ;
32 A light for 'revelation to the Gentiles,
And the glory of thy people Israel.
33 And his father and his mother were marvelling at the
34 things which were spoken concerning him ; and Simeon
1 Or, the unveiling of the GentUes.
is regarded as the dismissal from honorable servitude. According
to thy word, . e., the revelation mentioned in ver. 26. In peace,
in the fullest sense of happiness, blessedness. This is the result of the
release asked for.
Ver. 30. Have seen. These words are emphatic ; probably the
tradition respecting previous blindness was suggested by them. Thy
salvation, i. e., the Messianic deliverance. He sees the world's sal-
vation, while beholding the form of a helpless child. The prominence
given by Simeon to ' salvation ' rather than to the person of the child,
confirms the early date of the song. It also indicates that Simeon had
not heard of the wonderful occurrences which preceded.
Ver. 31. All peoples, both Jews and Gentiles, as the next verse
shows. The past tense is used from a prophetic point of view, as in
the songs of Mary and Zacharias.
Ver. 32. A light. This defines ' salvation.' For revelation to
the Gentiles. Comp. Is. 49 : 6, where there is a similar prophecy.
The idea is that of Old Testament prophecy : The light of the world
rises in Israel, extends its influence to other nations, which submit to
the Messiah and receive the light of truth. Comp. Is. 2 : 2 ; 11 : 10 ;
44: 5. The marginal rendering seems far less correct. And the
glory. This also defines ' salvation ;' some take it as denning ' light,'
but this destroys the poetic parallelism, and is otherwise objectionable.
The end proposed is not the glory of Israel, but the coining of the Mes-
siah, and His salvation is the true glory of Israel, that which really ex-
alts it above other nations, that for which it was chosen.
Ver. 33. And his father. 'Joseph' was substituted at an early
date. 'The parents' are spoken of in ver. 27 (comp. the words of
Mary, ver. 48). Our Lord, however, is never represented as calling
Joseph by this title. The use of it by Luke involves no contradiction
of his previous statements. To have avoided the term would look like
the over-carefulness of an inventor. Were marvelling, while
Simeon was speaking. Although this was only a confirmation of the
more direct revelations previously made, their wonder is made more
prominent than their faith.
Ver. 34. Blessed them. The ordinary benediction of a pious
old man. Unto Mary Ilia mother. This indicates that Simeon
38 LUKE II. [2: 35, 36.
blessed them, and said unto Mary his mother, Behold
this child is set for the falling and rising up * of many
in Israel; and for a sign which is spoken against;
35 yea and a sword shall pierce through thine own soul ;
that thoughts out of many hearts may be revealed.
36 And there was one Anna, a prophetess, the daughter
' and the rising. Amtr. Com,
knew (by revelation we infer) something of her peculiar relation to
the child. He now alludes to the sufferings of the Messiah, already
foretold by the Old Testament prophets. This further revelation may
have been needed to prevent undue elation on the part of Mary.
IB set, lit., ' lieth.' The reference is to lying in an appointed place,
probably with an allusion to the 'stone of stumbling' (Isa. 8: 14;
Rom. 9: 33; coinp. 1 Peter L' : 8). For the falling and rising up
of many. The rendering of the American Revisers: 'the falling
and the rising of many,' brings out the view, that this refers to two
classes: some fall through unbelief, stumbling at this rock of offence;
others are raised up through faith and holiness. 'The fall and rising
again' (as in A. V.) points to but one class: those first humbled by a
sense of sin, and then raised again by this Saviour; but ' again ' is not
-arily implied. The rendering of the Engli.-h Revisers fails to
indicate their view. And for a sign which is spoken against.
This refers to the future; but the present is used of what is charac-
teristic. This prophecy was fulfilled during His earthly life ; the
culmination was the cross, which as the sign of salvation has not yet
s offence (Gal. 5: 11).
Vcr. :}."). Yea and a sword shall pierce through thine own
soul. The sentence is parallel with the last, and should not be put
in parentheses. The rejection and suffering of Christ has just been
indicated; with this the grief of Mary will correspond. The culmi-
nation of her grief is at the culmination of His sorrows: the sword
pierces deepest at the cross. This ancient interpretation is preferable
to later ones: such as a reference to Mary's anguish for sin, or her
doubt about the Messiahship of her Son. That thoughts out of
many hearts may be revealed. Neutrality with respect to this
one will be impossible. Whether men fall or rise, the appearance of
this child will reveal their secret heart, and this will be done through
the cross, to which there is a latent reference throughout. The test is
faith in the Crucified One (1 Cor. 1: 12:',. 24).
Ver. :);. One Anm. One is supplied to relieve the I'nglish
construction. A prophe'ess, so called previous to this time.
Phanuel. The name of her hu.-ban 1 is not mentioned, probably
M he had been so long dead. Nothing further is known of father
or daughter, though tradition has been busy in supplementing the
narrative. She was of a great age. From this point to ' four-
2: 37-39.] LUKE II. 39
of Phanuel, of the tribe of Asher (she was l of a great
age, having lived with a husbaud seven years from
37 her virginity, and she had been a widow even for*
fourscore and four years), which departed not from
the temple, worshipping with fastings and supplica-
38 tions night and day. And coming up at that very
hour she gave thanks unto God, and spake of him to
all them that were looking for the redemption of Je-
39 rusalem. And when they had accomplished all things
that were according to the law of the Lord, they re-
turned into Galilee, to their own city Nazareth.
1 Gr. advanced in many days. * even unto. Amer. Com.
score and four years ' (ver. 37), the description is parenthetical, re-
ferring to the particulars of her great age.
Ver. 37. Even for fourscore and four years. ' Unto,' the
rendering of the American Kevisers, is more in accordance with the
literal sense of the correct reading. It implies that she was now
eighty-four years old, not a widow for that period. This is evidently
mentioned as a commendation (comp. 1 Tim. 5 : 3, 6), especially as it
is plainly intimated that she was young at the death of her husband.
"Which, etc. She not only appeared in the temple at the ordinary
hours of prayer, and on ordinary fast days (Monday and Thursday),
but her life was devoted entirely to religious exercises. The tradition
that Mary had been brought up under her guidance in the temple ia
groundless. Simeon and Anna ' stand in striking contrast to the infant
Saviour, exemplifying the Old Covenant decaying and waxing old be-
fore the New, which is to grow and remain." Van Oosterzee.
Ver. 38. At that very hour, i. e., when the meeting with Simeon
took place. Gave thanks unto God, according to the better sup-
ported reading. She gave praise to the Father for sending the Messiah.
Spake of him. Evidently of the child. To all them, etc.
Not openly to every body, but to the circle of pious people expecting
the Messiah. This probably took place on the spot (comp. ver. 17).
It may have been the hour of prayer, when numbers of this class
would be present. For the redemption of Jerusalem. The
correct reading requires this rendering, which refers to the same
Messianic expectation indicated by the A. V., but points to Jerusalem
as the place where redemption would begin. These expectant souls
were probably obscure persons, and any extended knowledge of the
prophecies respecting this child would be checked by the flight to
Egypt and the withdrawal to Nazareth. Thus the accounts of Matthew
and Luke undesignedly supplement each other.
Ver. 39. They returned into Galilee, to their own city
Nazareth. Of itself this suggests that Joseph and Mary went directly
40 LUKE II. [2 : 40.
CHAPTER 2: 40-52.
The Childhood of Jt*nx.
40 And the child grew, and waxed strong, ! filled with
wisdom : and the grace of God was upon him.
1 Gr. becoming full of icitdom.
and immediately from Jerusalem to Nazareth. But this is not ex-
pressly ttated. It is, however, difficult to suppose that Luke had seen
Matthew's account, or vice versa.
The Childhood of Jesus, vers. 40-62.
In ver. 40, Luke sums up the events of years in a single verse. The whole ]*>riod
of childhood U here included. Vers. 41-51 give an example of the wisdom JUM -
of (yer. 40), the more significant because tin- incident recurred at the age (twelve yean)
when a Jewish boy became a ' son of the law.' wa first fully subjected to the obedience
of the law. The whole story U told so simply, u i li such internal marks uf truthful-
ness, that no reason for rejecting it can be found. It is in marked contrast with the
unnatural fictions of the Apocryphal Gospels.
ON OUR LOBD'S CHILI>HOOI>. It was a real childhood and youth ripening into man-
hood. Here where Scripture is well nigh silent, we find an unanswerable argument
fur the doctrine of the livine-human 1'erson of Christ We find uo truce of .1:
tact with the learning of those days; there was no school of philosophers in u
Nazareth. Nor can Ho be ranked with self-made men of genius. For while these too
have been deprived of living teachers, their development can still IK.' accounted f . r l-y
the use of other educational meaiu. and we have to trace th-- n r_-y with whirh MI. h
have sought these, means and improved them. The ch.ir.n I,T of His sulr><]ii> nt teach-
ing forbids the theory that He thus attained His knowledge. It is too unique to 1'.' tin-
result of study. SchafT(rfc< Penon of t'/i it : ' He confined Himself strictly to reli-
pion. Hut from that centre He shed light over the whol.- world of man and nature.
In this department, unlike all other great men even tin- pr-plp-t-i and the. \;
H* was absolutely original ami ind>-iiendent. He tamrht the world as one who had
learned nothing from it and was under no ..l.li-.iti-n to it. Ho sjnAe from IMvine in-
tuition :L- one who nut only Ictvnri the truth, but v ho i< the truth, and itli an autho-
rity which ciiinmaiids alMolnte Mibmis.-ion. "r |.ro\,,km relx-llion, but can n< .
pamcd ! :npt or indim-reni-e. I1U character and life \\i-n- origin .:
oitaincd in o|iit<- of < ircunistiincc.-t with vhich no earthly fon-<> r, .i;l,| have contended,
and thei- : i. mu-t haw had tin ir real foundation in a force which was supernatural
and I >i vine.'
J u another of the brief conclusions, peculiar to Luke, especially in chapter!
land 2.
Ver. In. And the child grew. r<mip. the account of John's
youth (clisip. 1: 80), The next paragraph illustrates what is stated in
tliis verse, and verse 5li repeat- and extends tli> statement. (Imwth
of body is mentioned first, a point not to be overlooked. And waxed
2: 41-43.] LUKE II. 41
41 And his parents went every year to Jerusalem at the
42 feast of the passover. And when lie was twelve years
43 old, they went up after the custom of the feast ; and
when they had fulfilled the days, as they were return-
ing, the boy Jesus tarried behind in Jerusalem ; and
strong. The -words ' in spirit ' are inserted from chap. 1 : 80, and
refer the statement to mental and spiritual development; but without
this interpolation the sense is : Our Lord in His genuine human de-
velopment grew strong as He grew in body, had a healthy physical
growth. Filled with wisdom. See marginal note. In mind and
spirit too He grew. This being tilled with wisdom was an increase of
knowledge in proportion to His physical growth, including, as the
next incident (especially ver. 49) plainly implies, an increasing con-
sciousness of God as His Father, an awakening of His own Divine-
human consciousness, a recognition of Himself, a revelation of the
wisdom belonging to His divine nature. For this ' wisdom ' was in
Him, and is distinguished from what is stated next: and the grace
of God (the favor of God, His Father) was upon him. Comp.
ver. 52.
Ver. 41. "Went, were accustomed to go. At the feast of the
passover. The male Israelites were required to appear at the three
yearly feasts (Ex. 23: 14-17), of which this was the principal one.
Women, according to the teachings of a prominent Rabbi (Hillel), were
bound to attend the passover feast. Mary probably went from pious
motives, rather than Rabbinical rules.
Ver, 42. Twelve years old. At this age a Jewish boy became
' a son of the law ' and was henceforth bound to obey the law in the
full scope of its requirements. After this age attendance at the pass-
over was necessary ; but the passage before us gives no hint that this
was the first time the child Jesus had accompanied His parents thither.
In the original, vers. 42 and 43 form but one sentence.
Ver. 43. Fulfilled the days. The seven days of the feast. (Ex.
12: 15; Lev. 23: 6; Deut. 16: 2.) Tarried behind in Jerusa-
lem. This and the next clause are the emphatic parts of the sentence
(vers. 42, 43). And his parents knew it not. This does not
imply want of proper care on their part. Such a child had not been
wont to cause anxiety. How it happened is not stated. The main
point is, that He, afterwards (ver. 51) and before so obedient, remained
without consulting His parents, and justified Himself for so doing (ver.
49). His action was occasioned by an irresistible longing to remain in
the sacred city and in the house of God. This longing He gratified
without consulting those to whom He ordinarily owed obedience.
Such conduct would have been disobedience, implying moral imperfec-
tion, if Jesus were not more than man. The sole justification is in the
higher relationship He asserts (ver. 49).
42 LUKE II. [2: 44-47.
44 his parents knew it not; but supposing him to be in
the company, they went a day's journey ; and thcv
sought for him among their kinsfolk and acquaintance:
45 and when they found him not, they returned to Jeru-
46 salem, seeking for him. And it came to pass, after
three days they found him in the temple, sitting in the
midst of the 'doctors, both hearing them, and asking
47 them questions : and all that heard him were amazed
1 Or, ttadtert.
Ver. 44. In the company. The band of fellow-travellers. These
caravans were often large, and usually made up of those from the
same district. A day's journey. During the day no anxiety would
be felt respecting so obedient a child, but at night He would be ex-
pected to rejoin His parents. Kinsfolk and acquaintance. This
was natural, and shows the composition of the caravan.
Ver. 45. Returned to Jerusalem, seeking for him, i. .. on
the way as they returned.
Ver. 4(5. After three days. Reckoned from the time when they
missed Him: one day returning (possibly part of another, as they
searched on the way), another of search in Jerusalem, the third day
that of finding Him. Others prefer to reckon from their departure out
of Jerusalem : one day out, one to return, the third of search. Kit her
is preferable to the theory that three full days were spent in looking
for Him in Jerusalem. He must have been most of the time in tlie
temple, and it would scarcely take them so long to think of searching
for Him there. In the temple. In one of the porches of the court
of the women. They found Him where Mary might go (ver. 4s), and
in these porches the Rabbis held their schools. Sitting in the
midst of the doctors, or, 'teachers,' the Jewish Rabbis. There is
nothing to prove that He sat there, as a teacher. The position is men-
tioned to show that He was not hid, but where He could easily be seen.
Nor can it be proved that scholars xt<->il and teachers tut in these .>--
semblies. The custom in the East is for scholars to sit cross-legged on
the floor. Both hearing them, and asking them*quest.ons.
The 'hearing' is mentioned first, which opposes the idea of His having
taken the position of a Itabbi. 'Asking them questions,' was simply
in accordance with the Jewish custom : the sr/,/<in< a*ked questions.
Ver. 17. Were amazed at his understanding; as manifested
in His comprehension of the subjects (undoubtedly religious) under
discussion. His answers. This is added as the special gronnd of
amazement None of these answers have been preserved, but the sub-
sequent reply to Mary indicates the wisdom of His words. Hut we
must beware' of the improbable and unwarranted view that lie spoke
as a teacher, or oracularly. ' A lecturing, demonstrating child, would
2: 48, 49.] LUKE II. 43
48 at his understanding and his answers. And when
they saw him, they were astonished : and his mother
said unto him, 1 Son, why hast thou thus dealt with us?
49 behold, thy father and I sought thee sorrowing. And ,
he said unto them, How is it that ye sought me ? wist
1 Gr. CIM.
have been an anomaly, which the God of order would never have ex-
hibited' (Olshausen). There is nothing premature, forced, or unbe-
coming His age, and yet a degree of wisdom and an intensity of in-
terest in religion, which rises far above a purely human youth.
Ver. 48. They (i. e., His parents) were astonished. Comp.
ver. 50. His mother said unto Lim. This indicates that there
was a special reason {or her speaking rather than Joseph. But the an-
swer shows that these chapters were not written to unduly exalt Mary.
Sen. Greek, ' Child.' Why, etc. There is a tone of reproach in
tte question, and also a hint that Jesus had never before grieved the
mother's heart. This separates Him at once from all other boys.
Thy father and I. This form of speech was required by usage.
It may, however, imply that Mary had never told her son of the re-
markable circumstances of His birth, and then His answer, assuming
a knowledge of His Father, would be the more remarkable.
Ver. 49. How is it that ye sought me, or, ' were seeking
me?' A boy of twelve years would understand the mother's anxiety.
(In Oriental countries maturity comes earlier than among us.) Were
He only human, the answer would have been mocking. But 'in all
the simplicity and boldness of holy childhood,' He expresses astonish-
ment that they had not known where He would be and where He
ought to be. He knew and felt there was something in Him and in
His previous history, which ought to be known to Mary and Joseph,
that justified His being where He was and forbade their anxiety about
Him. Mary's reproach implies that she had not told Him of the
things she had been 'pondering in her heart' (ver. 19). This makes
the answer the more remarkable, while its quiet repose shows that the
child was superior to the mother. Wist ye not, f. e., ' did ye not
know.' This, like tffe previous clause, implies that they ought to have
known this. That I must be. This points to moral necessity,
identical with perfect freedom. Our Lord afterwards uses it of ' His
appointed and undertaken course' (Alford). At this time when legal
duty fell upon a Jewish boy, He would express His conviction of duty.
It represents the time when children begin to feel that they have en-
tered upon ' years of discretion,' and assumed for themselves the moral
responsibility hitherto largely resting upon their parents. In my
Father's house. Lit., 'in the things of my Father.' It may mean :
abiding in, occupied in that which belongs to my Father, to His honor
and glory, including all places and employments peculiarly His. The
44 LUKE II. [2 : 50, 51.
50 ye not that I must be l in my Father's house ? And
they understood not the saying -which he spake unto
51 them. And he went down with them, and came to
.\axareth ; and he was subject unto them: and his
mother kept all these 2 sayings in her heart.
1 0r, about my Father'* business. Gr. in the tltings of my Fattier. 'Or, things.
place in which He was, is in any case included. But it seems best to re-
strict the sense to tkeplace. Greek usage favors this. The question about
seeking Him makes it necessary to accept the reference to the temple
as the primary one, even if the wider reference is not excluded. They
need not have sought Him, they ought to have known where to find Him.
At the same time it is true that He here suggests the sphere in which
He lived, whether in or out of the temple. The words : 'my Father,'
assert what was implied, or only negatively expressed, in the previous
part of the response. He claims God as His Father, and not only
justifies His conduct by this claim, but expresses tho conviction that
they should have recognized it. There is a contrast with the phra<o,
'thy father' (ver. 48). This is the first recorded utterance of JCMIS,
and in it the Divine-human self-consciousness is manifest. The narr.-i-
tive suggests that this was the first time words of this deep meaning
had fallen from His lips. Christ's first saying was not a moral precept,
but a declaration concerning His relation to God. The calmness of the
response opposes the view that the consciousness of this relation had
not previously existed.
Ver. 50. And they understood not the saying. This was
natural, even after the remarkable peculiarities of our Lord's birth.
Twelve years had passed since then, and their faith might have grown
weaker. While they knew something ns to His Person, they could not
understand the deeper meaning wliich He seemed to comprehend so
clearly and express so decidedly. Further, what He said came from
Himself and not from their information; this obedient child deviated
from His parents' expectation, and calmly justified His conduct. No
wonder they did not understand. In these days men, after all the
light from Christ's life, after all the evidences of His power in the
Christian centuries, fail to understand this saying of His, respecting
His own 1'e.r-on.
Ver. r.l. Was subject unto them. Rendering full obedience,
probably working at His reputed father's trade i .Mark 6 : 2). In the
light of ver. -J'.i this obedience appears as a .-elf-humiliation. It adds
to our conception of the completeness of His vicarious work during
these long y :u -. to 7-rme.mber that there were other children in the
household to try Him in the ways so common to children. The pas-i\<:
virtues could scarcely be manifested were He alone. And his
mother, etc. Joseph disappears from the history at this p.iint. He
probably died at some time during the eighteen years before our Lord'a
2 : 52. 3 : 1.] LUKE III. 45
52 And Jesus advanced in wisdom and l stature, and in
2 favour with God and men.
CHAPTER 3 : 1-14.
The Ministry of John the Baptist.
3 : 1 Now in the fifteenth year of the reign of Tiberius
Caesar, Pontius Pilate being governor of Judaea, and
1 Or, age. 2 Or, grace.
ministry began. Mary kept all these sayings in her heart during there
years, and from her the Evangelist may have derived his information.
Ver. 52. Advanced, not, 'increased.' In wisdom and sta-
ture, or, ' age ;' see Matt. 6 : 27. r lhe former sense is included, if the
latter be accepted. In favor (or 'grace') with God and men.
The favor with God found expression at His baptism, and that expres-
sion implies sinless perfection. The innocence of childhood, free in
this case from all childish faults, developed into complete holiness of
life. During this time was performed a large part of that work which
the second Adam must do as fulfilling the law for others. This work
found ' favor with God.' The favor with men was probably not com-
plete. Even in youth He must have testified by His life against the
worldly people of Nazareth (comp. chap. 4 : 28, 29). The exercise of
His passive virtues must have been constant and increasing. This
patient waiting has a lesson never more needed than in this bustling
age.
The Ministry of John the Baptist, vers. 1-14.
Parallel passages: Matt. 3: 1-10; Mark 1: 1-6; comp. John 1: 6, 7, 23. The minis-
try of John is narrated by all four Evangelists. While Luke gives the main points
stated by Matthew and Mark, his account presents some striking peculiaiities. Chief
among these, iu this paragraph, is the chronological notice (ver. 1), which points out
the exact position of the main gospel facts on the wide platform of universal history;
he quotes more fully from Isaiah (vers. 4-G). Besides the general statement (vers. 7-9)
which agrees with Matthew's account, Luke gives several particulars exemplifying
John's teaching (vers. 10-14). This is the fullest report of John's teachings in their
ethical bearings.
Ver. 1. Luke's accuracy appears from his naming here no less than
seven official personages, from the Eoman emperor to the Jewish high
priest or high priests. In the fifteenth year of the reign of
Tiberius Caesar. The step-son and successor of Augustus. The
usual (and incorrect) Christian era (A. D.) coincides with the year of
Rome (u. c.) 754. Augustus died Aug. 19, v. c. 767 (or A. D. 14,
counting u. c. 754 as A. D. 1). The fifteenth year of the sole reign of
Tiberius was from August 19, u. c. 781, to the same day 782. But he
was associated with Augustus as ruler from January, 765. The ex-
46 LUKE III. [3: 2.
Herod being tetrarch of Galilee, and his brother Philip
tetrarch of the region of Iturrea and Trachonitis, and
2 Lysanias tetrarch of Abilene, in the high-priesthood
of Annas and Caiaphas, the word of God came unto
prcssion translated: ' of the reign of,' permits us to reckon from either
point. Reckoning from January, 705, 'the fifteenth year' would give
from January, 779, to January, 780, as the date of John's ministry.
This date accords better with the fact that Christ was born before the
death of Herod (Matt. 2: 19), which occurred u. c. 750. For Jesus
1 was about thirty years of age ' (ver. 23) at the time of His baptism,
which took place some time after John began to preach. The other
view would give no earlier year than 781 as the beginning of John's
ministry, and would lead to the conclusion that our Lord was thirty-
two years old when He was baptized. This is possible, but not proba-
ble. We therefore hold that the year spoken of is u. c. 779-780 (A.D.
26-27). On the date of our Lord's birth, see Introduction. Pontius
Pilate. Fifth governor (procurator) of Judaea. He held the
office from u. c. 779 to 789 (A.I). 20-36). Herod. Herod Antipas,
the son of Herod the Great, and Malthace, the full brother of Arche-
laus (Matt. 2: 2'2), and the murderer of John the I'aptist. He is fre-
quently spoken of in the Gospels. He was tetrarch of Galilee
from r. c. 750 to 792. Penua was also under his jurisdiction. His
brother Philip. Not the same as I'hilip, the first husband of llero-
dits, spoken of in Mark 6: 17, and alluded to in Matt. 14: 3 and ver.
1!), who was disinherited by his father, and remained a private citi-
zen. Philip the tetrarch was the son of Herod the Great and Cleopa-
tra, a woman of Jerusalem, the fifth ami last, wife of Herod. Ho
reigned from 750 to 781), and was the best of Herod's sons. The
region of Ituraea and Trachonitis. The north-eastern part of
Palestine, beyond the Sea <>f Galilee. Lysanias, tetrarch of Abi-
lene, the district about the town of Ahila. which was eighteen miles
north of Damascus. Another person of this name ruled over a large
district in the same region about sixty years before, and was killed
by Antony. All the territory ruled l>y that Lysanias was assigned by
Augustus to others, except Abilene, which therefore seems to have
had a separate ruler. He is named by l.nke alone ; but a good many
yar- after wan Is the district was called ' Abila of Lysanias.'
Ver. 2. In the high-priesthood of Annas end Caiaphas.
There could properly be but one high-priest, holding office for life ;
the verse therefore suggests some peculiar state of things. Knnn other
sources we learn, that Annas had been high-priest, but was deposed
by the Romans some years before : that, after a number of changes,
his son-in-law Caiaphas was made high-priest, holding the ollice ;it
this time. Annas, however, is called the hiijh-priest in Acts 4: (1,
and still exercised some functions of (lie otiire (.lolm IK: ]',',). Annas
was probably recognized by the Jews as the li-ytlimntc high-priest,
3: 3-5.] LUKE III. 47
3 John the son of Zacharias in the wilderness. And he
came into all the region round about Jordan, preach-
ing the baptism of repentance unto remission of sins ;
4 as it is written in the book of the words of Isaiah the
prophet,
The voice of one crying in the wilderness.
Make ye ready the way of the Lord,
Make his paths straight.
5 Every valley shall be filled,
And every mountain and hill shall be brought low;
And the crooked shall become straight,
while Caiaphas was accepted as high-priest de facto, whenever contact
with Roman authority made such a recognition necessary. The name
of Annas comes first on account of his age and influence. Others sup-
pose that the two alternated yearly in the office ; others, that Annas
was the deputy to the high-priest ('2 Kings 25: 18), thus evading the
lloman interference. The first view is the best, especially as it in-
volves a protest against the unlawful meddling with an office of God's
appointment. The word of God came. The Old Testament for-
mula for prophetic inspiration. In the wilderness. See ch. 1: 80.
The beginning of John's ministry is referred to.
Ver. 3. All the region round about Jordan. The other
accounts speak of the region from which the people came ; Luke inti-
mates that John preached in many places near the Jordan. The
baptism of repentance. This was its characteristic; it called for
repentance, was conditioned upon confession. Comp. ver. 8. Bap-
tism is the religious and ritual application of water as a sign of moral
cleansing. John's baptism was by immersion, as is now the custom
in the Eastern Church. See on the parallel passages. Unto remis-
sion of sins. Toward this John's baptism pointed ; even as he was
the forerunner of the Saviour.
Ver. 4. Isaiah the prophet; chap. 40: 3-5. Luke quotes most fully.
- The voice, etc. After long silence, another prophetic voice came,
literally in the wilderness, but also in the time of spiritual desola-
tion. Make ye ready the -way of the Lord. In allusion to the
oriental usage of preparing the way for monarchs. Jehovah's way is
to be made ready; but that the prophecy was referred to the coming
of the Messiah, is evident from the use here made of it.
Ver. 5. Every valley, etc. The removal of natural obstacles
from the path of an approaching conqueror represents the removal of
moral hindrances, by means of John's preaching of repentance, before
the coming Messiah.
48 LUKE III. [3 1 6-8.
And the rough ways smooth ;
6 And all flesh shall see the salvation of God.
7 He said therefore to the multitudes that went out to
be baptized of him, Ye offspring of vipers, who warned
8 you to flee from the wrath to come? Biing forth
therefore fruits worthy of l repentance, and begin not
to say within yourselves, We have Abraham to our
father : for I .say unto you, that God is able of
1 Or, your repentance.
Ver. 6. The salvation of God. The 'salvation' spoken of by
Simeon (chap. 2; 30). If any doubt exists aa to the Messianic refer-
ence, this verse should remove it.
Ver. 7. He said therefore; 'because he preached repentance,
as thus foretold' (vers. 4-G). Habitual saying is suggested by the
tense of the vrord translated ' said.' To the multitudes. .Matthew
says that similar language vras addressed to ' many of the Pharisees and
Sadducees' (Matt. 3:7). Either the multitudes here spoken of were
made up largely of these classes, or Matthew refers to a particular oc-
casion when these classes were specially numerous in the audience.
In any case John found that many of his hearers were drawn into the
crowd by what was at best an idle curiosity, and he therefore adopts
this reproving tone. Ye offspring of vipers. Deceitful and
malicious ; but there is probably an allusion to the seed of the Serpent
(Gen. 3 : 15), to which they belonged in spite of their descent from
Abraham. Wno warned you. The surprise is that they took the
warning. To flee. Kither in appearance or in reality : the former
sense implies rebuke; the latter, a demand for more thorough repent-
ance. The wrath to come. The reference is to the troublous
times which should precede the coming of the Messiah ( Mai. 3 : 2 ; 4 :
6), rather than to the future judgment. But a troubled couscience is
implied in any case.
Ver. 8. Therefore. If you arc in earnest. Fruits worthy of
repentance; or, 'your repentance.' (In Matthew 'fruit' is the
correct reading.) Good fruit comes from a good tree, and John strikes
at the root of their mistake in what follows. Begin not to say
within yourselves. Matthew: 'think not;' but the sense is the
same. Do not make this excuse when conscience tells you of your fail-
ure to bring forth such fruit. "We have Abraham to our father;
or, ' for a father.' They would say: ' This threatening cannot affect
us: we are children of Abraham, born heirs of the promise of salva-
tion.' I'.ut this Jewish boast wao the Jewish error. For Ood is
able. Since God's grace was concerned, it was not dependent on the
accident of human birth : (Jod's power could do His pleasure irrespec-
tive of this. Of these stones. Out of those lying on the bank of
3 : 9-12.] LUKE III. 49
9 these stones to raise up children unto Abraham. And
even now is the axe also laid unto * the root of the trees :
every tree therefore that bringeth not forth good fruit
10 is hewn down, and cast into the fire. And the multi-
tudes asked him, saying, What then must we do?
11 And he answered and said unto them, He that hath
two coats, let him impart to him that hath none ; and
12 he that hath food, let him do likewise. And there
came also l publicans to be baptized, and they said
* lletli at. Am. Com.
1 See marginal note on Matt. 5 : 46.
the Jordan. To raise up children unto Abraham. John may
not have known of the future calling of the Gentiles, but he implies
that spiritual descent is more than natural descent from Abraham
(comp. Rom. 4 : 16 ; Gal. 3: 7). This was only the principle which
could make his preaching of repentance effective.
Ver. 9. And even now, at this moment, is the axe also
laid unto, or, ' lieth at.' It is there ready for use, but not yet applied.
The judgment is impending, but can still be avoided. The root of
the trees ; carrying out the figure begun in ver. 8 Therefore.
Because the axe is ready for use. Is hewn down. John was herald-
ing the unchangeable law, hence he does not say ' will be,' but ' is.'
Into the fire. A figure of God's righteous judgment (comp. ver. 17).
Ver. 10. And the multitudes. Those of them whose consciences
had been touched by the preaching. What shall we do? The
warning of John had referred to bringing forth fruit, and the question
is very natural (comp. similar inquiries after Christian preaching :
Acts 2: 37; 16: 30; 22: 10; also John 6 : 28). The answer given
by John is different from, but not opposed to, those given by our Lord
and His apostles. He belonged to the dispensation of the law, was a
preacher of repentance, a forerunner of the Saviour. His answer wag
correct, but necessarily incomplete. The principle is that of unselfish-
ness, which is set forth by our Lord, in the Sermon on the Mount, as
self-dtny'mg love. This is the link between the two preachers, as far as
moral precepts are concerned.
Ver. 11. He that hath two coats, etc. The principle here
set forth is that of self-denying love, manifesting itself in acts. Giving
clothing and food to those in need of them is an obvious form of such
beneficence. The precept was no new one. (Comp. Isa. 58: 7, where
th;; nature of true fasting, and thus of true repentance, is spoken of.)
Ver. 12. Publicans. The tax-gatherers employed by the llomans,
and usually of a disreputable class, because their employment was
odious in the sight of a patriotic Jew, and because the method of col-
lecting taxes then prevalent (selling the privilege for a given district
4
50 LUKE III. [3: 13-15.
13 unto him, blaster, what must we do? And he said
unto them, Extort uo more than that which is appointed
14 you. And 2 soldiers also asked him, saying, And we,
what must we do ? And he said unto them, Do
violence to no man, neither 3 exact anything wrong-
fully ; * and be content with your wages.
CHAPTER 3: 15-17.
Johns Prediction of the Coming Messiah.
15 And as the people were in expectation, and all men
1 Or, Teacher. * Or. toldiers on service. 8 Or, accuse any one.
* Extort from no man by violence, neither accuse any one wrongfully. Amer. i
to the highest bidder) encouraged abuses, inviting the aid of the worst
class of the people. To be baptized. There is no reason to doubt
their sincerity, especially as many of this calling afterwards followed
.Jesus. Still their presence is a proof of the great influence of the
power of John's preaching.
Ver. 13. Extort no more. Great opportunity for extortion was
afforded by the system of letting out the collectorships to the highest
bidder ; these exactions would all be clear profit.
Ver. 14. Soldiers. Some soldiers. The original refers to those
in actual service at the time. They may have had police duty to per-
form. That they were foreign mercenaries employed by Herod is less
likely, since the inference is that they were either Jews or men like
Cornelius (Acts 10). Do violence to no one. The verb first
means.' to shake violently,' then to oppress, vex, lay under contribu-
tion, etc. See the rendering of the American Revisers. Neither
exact anything wrongfully. Lit., neither be sycophants, t. e.,
play the spy, be informers, slander, etc. For such conduct military
service, in those days, afforded great opportunity. In both clauses the
rendering of the American Revisers seems more sati>tactory, and ex-
plains itself. Be content with your wages. Mutinies on ac-
count of pay were frequent, especially among the soldiers of 'dependent
kings. John did not say : Throw away your arms and desert your
colors; but: Do not abuse your power. His exhortation plainly im-
plies the lawfulness of the military profession, and coiisci|iieiitly tho
right of war under certain circumstances. John understood his audi-
ence, yet he had been a recluse. Knowledge of human nature i.- B
M-iitiul for the preacher; but a careful study of God's Word in retire-
ment may lie a better means of obtaining it than constant intercourse
with the world.
John's Prediction of the Coming Messiah, vers. 15-17.
Parallel passages: Matt 3 .- 11, VI ; Mark 1 : 7, 8. Matthew and Mark ISB at once
3: 15,16.] LUKE III. 51
reasoned in their hearts concerning John, whether
16 haply he were the Christ ; John answered, saying unto
them all, I indeed baptize you with water ; but there
cometh he that is mightier than I, the latchet of whose
shoes I am not l worthy to unloose : he shall baptize
% ' Gr. sufficient.
to the announcement of the coming of the Messiah, but Luke prefaces it with a de-
scription of the state of expectation prevalent among the people (ver. 15) answering to
the fuller account of John (1 : 19-25).
Ver. 15. The people. The word used is always applied to the
Jewish people, and here seems to refer to the nation as a whole. John's
preaching had moved the whole nation. Were in expectation.
Waiting for him to declare more fully who he was. At this time es-
pecially, expectation respecting the Messiah would be aroused : for the
Jews were under the Roman yoke, and hoped for temporal deliverance
from the promised Messiah. Afterwards a formal delegation came
from Jerusalem to demand an explanation from him (John 1 : 19-22).
His answers, then, though misunderstood by his questioners, plainly
declare that relation. All men reasoned. Not that all thought
he was the Christ, but all discussed the possibility of it. 'Whether
haply he were the Christ. This shows both the deep impression
he had made, and the hope of the Jews. Yet with such a hope they
rejected Him whom John pointed out; false views of Scripture com-
bined with wrong habits of life to produce this result.
Ver. 16. Answered. He answered the direct question thus (see
John 1 : 2527), and also the general inquiry among the people. I
indeed baptize you with water ; not, in water,' though this
is the sense in Matt. 3: 11 (probably not in Mark). But there
cometh he that is mightier than I. This points to the Mes-
siah whom John expected to come speedily, and it assumes the same
expectation on the part of the people. The latchet of whose
shoes, or, 'sandals.' Sandals such as were then worn were fastened
with a strap. I am not worthy to unloose. In Matthew the
reference is to bearing away the sandals. These acts were the office of
the meanest slave. To do this for the Messiah was, in John's esteem,
too honorable for him, though all Judrca resorted to him. He shall
baptize you. Christ Himself did not baptize with water (John 4:
2). The contrast is not between John's baptism and Christian baptism,
but between the external rite and the spiritual power Christ gives.
With the Holy Ghost and with fire. Literally, 'in.' The
Third Person of the Trinity is here referred to. As ' fire ' appeared
on the ^lay of Pentecost, when the disciples were baptized with the
Holy Ghost (Acts 2: 3), this word probably refers to the purifying in-
fluence of the Holy Spirit; that the pentecostal blessing is meant, ap-
pear.; from our Lord's quotation of this saying of John, just before the
62 Li'KK III. [3: 17, 18.
17 you 'with the Holy Ghost and in'fh fire: whoso fan is
in his hand, throughly to cleanse his threshing-floor,
and to gather the wheat into his garner; but the chatl'
he will burn up with unquenchable fire.
CHAPTER 3: 18-20.
f
The Imprisonment of John the Baptist.
18 With many other exhortation- therefore preached
2 Or, in.
ascension (Acts 1 : 6). Others refer ' fire ' to God's judgments, un-
derstanding that every one will be either blessed with the baptism of
the Holy Ghost, or punished with the baptism of tire. 'J hi* is favred
by the next verse, tint mi the whole the other sense is preferable.
Ver. 17. Whose fan (or, ' winnowing-shovel') is in his band,
ready for use : conip. ver. '.), where the ' axe' is described as ready for
use. Throughly to cleanse (for this purpose) his threshing-
floor. This was a circular space mi the farm, either paved or beaten
hard, on which the grain was placed, and trodden out by horse- ..i-
oxen. Afterward.* the winnowing-shovel was used to separate the chaff
from the wheat. The whole worll. so far as it hears of ( 'lirist, becomes.
His ' floor;' and the winnowing ptOMM goes ;>\\ by means of His gra-
cious and providential dealings with men, to be ' throughly ' done at
the end of the world. And to gather, etc. The process of clean--
ing is in two parts ; (hi- clause should In; joined in contrast with what
follows. The wheat; the fruit of his husbandry, the person-, saved
by him. Into his garner ; storehouse or granary. This means
either Christ's kingdom on the earth, or heaven ; perhaps both, since
the way to the latter is through the former. But the chaff. The
-'pant"- 1 from the wheat. Persons are meant ; and the punish-
ment, like the blessing, may begin in this world. With unquench-
able fire. The- refuse of a t hreshing-tloor burns quickly and fiercely,
cinnot be extinguished. This is figurative language, but it prc-cnts
an awful reality, since the figures of Scripture always fall below the
truth they illustrate. The Messiah whom .John announced and intro-
i came for judgment (John '.) : .'J'.tj as well as for blessing.
Tin* Iinjirixnnmrnt iif John tin- Iln/ilixt, vers. 18-20.
" .'k I'.; If,: -jo Tin- i!ii|iriniimi-!it "f Mm Itiiptixt an<l tlin
I it :irt>iin-iiti<iiii-il lii-r<- fv-rn. 10, 'JO) I,, n.ni|i|fti- tin- m-cmiMl of .lulni's urtivil.v :
l.nkc I ,in liis |"Tiili:ii it\ :i- ;i lii-|i,ri:tn : In- rnllii\V!< niif line V r.fts tic-
v MIII I tin- tiiin- of whirli In- i-i riti:. .'-.il ,>nl,-r ul'li r tlii
r. 'JI). Tin: Imprisonment of John did not occur until BOIIIO tiuio after thU
3 : 19, 20.] LUKE III. 53
19 he l good tidings unto the people ; but Herod the
tetrarch, being reproved by him for Herodias his bro-
ther's wife, and for all the evil things which Herod
20 had done, added yet this above all,* that he shut up
John in prison.
1 Or, the gospel.
* added this also to them all. Am. Com.
Ver. 18. With many other exhortations, etc. The form of
the verse is peculiar. The exhorting was varied, different in character
as well as repeated. Yet thus he preached good tidings, /. e.,
of the coming Messiah. This description of his ministry is peculiarly
apt, hinting at the close connection between repentance and belief
in the Gospel, and at the relation between John the Baptist and
Christ.
Ver. 19. But Herod, etc. A son of Herod the Great, and
tetrarch of Galilee ( ver. 1 ) ' Tetrarch ' meant ruler of a fourth part
of a country ; but it is here used less exactly. He is usually called
Herod Antipas, was a prodigal and luxurious prince, licentious and
cunning, but quite superstitious. The whole Herodian family was ad-
dicted to vice and cruelty. For Herodias. This woman was the
daughter of Aristobulus (the half-brother of Herod Antipas), and his
brother Philip's wife. This was not Philip the tetrarch (ver. 1),
but Herod Philip, who lived as a private citizen. Herod Antipas, while
married to the daughter of Aretas king of Arabia, became enamoured
of Herodias ; he repudiated his own wife, and married his niece and
sister-in-law. For this crime John i-eproved him. For all the evil
things, etc. Comp. Mark 6 : 17-20. John found enough other evils
to rebuke, and continued to be faithful, even when in prison.
Ver. 20. Added yet this above all, or, ' added this also to
them all.' The latter is more literal ; the former expresses a correct
inference. This additional evil thing was a crowning one on the part
of Herod, since it led to the murder of John the Baptist. Shut up
John in prison. According to Josephus, at Machoerus, a fortress
on the borders of Arabia. It once belonged to Aretas, but seems to
have been captured by Herod during the war which the Arabian king
made in revenge for the desertion of his daughter by Herod. The
imprisonment occurred before our Lord began His ministry in Galilee
(Matt. 4: 12). Probably a year intervened, as it is most likely that
the Galiloean ministry did not begin until after the second passover.
Luke afterwards alludes to the murder of John the Baptist (chap.
9: 9), but Matthew and Mark give the details. The date of this
murder was shortly before the third passover, ?'. e., a year before the
crucifixion: comp. Matt, 14: 13, and John 6: 4. The willingness of
Herod to hear John is passed over by Luke.
54 LUKE HI. [3: 21,22.
CHAPTER 3: 21-22.
The Baptism of Jesus.
21 Now it came to pass, when all the people were bap-
tized, that, Jesus also having been baptized, and prny-
22 ing, the heaven was opened, and the Holy Ghost.
The Baptism of Jesus, vera. 21, 22.
Parallel passages: Matt. 3: 13-17; Mark 1: 9-11; comp. John 1: 31-34. Luke,
having given full details respecting Jolm the Baptist, closes the account of his ministry
by telliug of its culmination in the baptism of Jesus and the Divine attestation which
ai-comnanied it. This, moreover, forms a resumption of the main thread of the history.
His account is concise, but we have some new details.
Ver. 21. When all the people were baptized. These bap-
tisms preceded that of our Lord ; probably few were present on the
latter occasion. The place was ' Bethany beyond Jordan' (John 1:
28). Jesus also having been baptized. On the objection made
by John, see Matt. 3: 14, 15. John had not however yet received the
sign from heaven, which declared that this was the Messiah (John 1 :
33). This first recognition was either from previous acquaintance or
from some supernatural discernment ; probably the former. And
praying. The baptism took place first, then the prayer, as tin- K. V.
indicates. This prayer in so public a place renders it still more likely
that but few if any were present as spectators. The testimony which
followed was for John and Jesus. The heaven was opened.
Matthew and Mark say, to Jesus ; Jolin, to the Baptist ; Luke simj>ly
states the fact. This variety and agreement indicate that there was
some supernatural appearance in the sky ; not during the Baptism, but
after it. The common misconception that the supernatural attestation
took place while Jesus was standing in the Jordan is due to the inaccu-
rai-y of pictures of the scene.
Ver. 22. And the Holy Ghost. Comp. ver. 16. The proof
that a person, not a mere influence, is meant in both cases, may be
found in what follows. All four Evangelists are explicit in their state-
ments in regard to this appearance. In a bodily form. This phrase,
which is to be taken literally, is peculiar to Luke. As a dove. This
temporary embodiment of the Holy Ghost was to inaugurate Jesus as
the Mes.-iah. The sign was visible to Jesus (Matthew, Mark) anil to
John the Baptist also (John). It had a purpose for both : to Jesus it
was an anointing for His public ministry : to John it was the sign fnm
heaven that this was the Messiah (John 1; 2'.'M). The outward
sign was temporary, but the Holy Ghost 'abode upon him' (John 1 :
32). This anointing with the Holy Ghost, of one conceived by the
Holy (Ihost. i< a mystery, revealed to us, and to be accepted in faith.
A voice. The audible sign correspond i with the visible sign. Came
3; 23.] LUKE III. 56
descended in a bodily form, as a dove, upon him, and
a voice came out of heaven, Thou art my beloved Son ;
in thee I am well pleased.
CHAPTER 3: 23-38.
The Genealogy of Jesus.
23 And Jesus himself, when he began to teach, was
about thirty years of age, being the son (as was sup-
out of heaven. This distinguishes the One who speaks from the
Holy Ghost. Thou art. Matthew, 'This is.' My beloved Son.
No one else could be spoken of in the terms here used. In thee.
This clause is taken from Isa. 42 : 1. I am well pleased. The
tense is past, pointing to a previous complacency of the Father in His
Son. In a proper sense this may be called an eternal good pleasure.
The Three Persons of the Trinity are here manifested and distinguished.
But these manifestations point to previously existing relations. What
was seen and heard was at best a symbol of higher realities. Granting
that such language could be applied in any proper sense to Jesus of
Nazareth, at this crisis in the history we might well accept such re-
markable supernatural manifestations. Since God pleased thus to re-
veal His Son, in Him we should trust ; since this was the ' beloved,"
how great was God's love to the world ! since God fixed in Him His
delight, there we should fix our delight ; since God was well pleased
in Him, only when 'in Him' is He well pleased with us ; since God
thus attested Him, we should never be ashamed to confess Him.
The Genealogy of Jesus, vers. 23-38.
Comp. Matt. 1 : 1-16. The Revised Version properly omits the formula ' which was,*
since it has nothing answering to it, in the original. The spelling of the names has
been altered in many cases to accord with the correct reading, in others to conform to
the Hebrew names as given in the Old Testament. The tracing back of the genealogy
to Adam agrees well With the expressions of Paul about the second Adam (1 Cor. 15 ;
comp. Rom. 5), and with the character of Luke's Gospel. Yet it would be too much to
say that Luke traced the line back of Abraham out of regard for Gentile readers. On
the further questions, see below.
Ver. 23. And Jesus himself, when he began to teach.
The R. V. gives the only grammatical view. The last verse told of how
God had solemnly declared Him to be the Messiah, and the subsequent
history tells of His ministry. Was about thirty years of age.
' About,' indefinite, but probably over that age. The Levites did not
enter upon their public duties under that age, and it is improbable that
He would deviate from the usage. The beginning of the ministry
could not have been later than u. c. 782 Csee ver. 1), and probably was
66 LUKE III. [8: 24--J7.
24 posed) of Joseph, the son of Heli, the son of Matthat,
the son of Levi, the son of Melchi, the son of Jannai,
25 the son of Joseph, the son of Mattathias, the son, of
Amos, the son of Nahum, the son of Esli, the son of
2; \a<;<rai, the son of Maath, the .son of Mattathias, the
27 son of Semein, the son of Josech, the son of Joda, the
son of Joaiian, the son of Ilhesa, the son of Zerubbabel,
two years earlier. Being the son (as was supposed) of Jo-
seph. The words, ' as was supposed,' would be a curious introduction
to a genealogy of Joseph. We therefore prefer to explain .this, ' being
the son, as was supposed, of Joseph,' but in reality through his int/i>r.
'of Heli,' the father of Mary, and His nearest male ancestor. ' li is
remarkable that, in the Talmud, Mary the mother of Jesus is called
the daughter of Heli. From whence have Jewish scholars derived this
information ? If from the text of Luke, this proves that they under-
stood it as we do; if they received it from tradition, it confirms the
truth of the genealogical document Luke made use of.' (Godet.) Others
supply ' son in law ' betwen Joseph and Heli, but this is nut in keeping
with the regular succession of the passage, and involves the groundless
assumption that Mary was an heiress, whose family was now repre-
sented hy Joseph. The first view is open to fewest objections. An
untrustworthy Jewish tradition says that Mary's father was named
Joachim. The Jews did not keep the genealogies of wemen, but this
is the genealogy of Heli ; and to call our Lord, the son of Heli ( Mis
nearest male ancestor, the names of women being passed over) accords
with Jewish usage. The name of Mary would be unnecessary after
Luke's account of the Nativity. Besides, our Lord was 'the son of
David,' and that could be true, according to the gospel history, only
through His mother. It implied everywhere in the Old Testament that
the Messiah should be an artunl descendant of David, and in the New
it is taken for granted that Jesus fulfilled this promise. It is precisely
in this Gospel, that we would look for her genealogy, since she has
been the principal figure thus far. The view that this is the genealogy
of Joseph is attended with insuperable difficulties. How could Joseph
be the sou of 'Jacob' (Matthew) arid 'the son of Heli' (Luke)? A
solution by the theory of a Levirate marriage, is unsatisfactory ; two
such must be assumed J and even then the difficulty is not met, for the
offspring of a Levirate marriage must he recorded as that of the older de-
ceased brother, and two distinct genealogies would not be given. On
such a point a mistake is scarcely conceivable.
Ver. '_'l. Matthat. In our view not the same as Matthan, the
grandfather of Joseph (Matt. 1: 15). A number of very common
Hebrew nann" occur, us inL'ht be expected.
Ver. 27. Zerubbabel, the son of Shealtiel (Gr. Salat/iii/).
Here tin- two i.''-nealogies probably, but not certainly, coincide (comp.
3: 28-37.] LUKE III. 57
28 the son of l Shealtiel, the son of Neri, the son of Melchi,
the son of Addi, the son of Cosam, the son of Elmadam,
29 the son of Er, the son of Jesus, the son of Eliezer, the
30 son of Jorim, the son of Matthat, the son of Levi, the
son of Symeon, the so?i of Judas, the son of Joseph,
31 the son of Jonam, the son of Eliakim, the so?i of Me-
lea, the son of Menna, the son. of Mattatha, the son of
32 Nathan, the son of David, the son of Jesse, the son of
Obed, the son of Boaz, the son of 2 Salmon, the son of
33 Xahshon, the son of Amminadab, 3 the son of 4 Arni,
the son of Hezron, the son of Perez, the son of Judah,
34 the son of Jacob, the son of Isaac, the son of Abraham,
35 the son of Terah, the so?i of Nahor, the son of Serug,
the son of Reu, the son of Peleg, the son of Eber, the
36 son of Shelah, the son of Cainan, the son of Arphaxad,
the son- of Shem, the son of Noah, the son of Lamech,
37 the son of Methuselah, the son of Enoch, the son of
1 Gr. Balathiel. * Some ancient authorities write SaJa.
3 Many ancient authorities insert the son of Admin: and one writes Admin for
A>utittHn<lub. * Some ancient authorities write Aram.
Matt. 1 : 13). Salathiel is here called 'the son of Neri;' in Matthew
he is represented as the son of Jeconiah. We may assume a Levirate
marriage, or the marriage of Salathiel with a daughter of Neri. Just
at that point of the history (the beginning of the captivity) such things
would be most likely to occur.
Ver. 31. Nathan. Comp. 2 Sam. 5: 14; 1 Chron. 3:5; Zech.
12: 12. On the genealogy from David back to Adam, comp. 1 Chron.
1 and 2.
Ver. 33. The son of Ami. This is better established than :
' the son of Aram.' Still the latter agrees with Ruth 4 : 18 : 1 Chron.
2:9; Matt. 1 : 3, 4. Other variations are indicated in the marginal note.
Ver. 34, etc. From Abraham to Adam, comp. Gen. 11 : 10-26.
The only variation is the insertion here of Cainan (ver. 36) between
' Salah ' (1 Chron. 1 : 18: 'Shelah') and 'Arphaxad.' This agrees
with the LXX. (Genesis), but with no other Old Testament record.
Explanations : 1. That the Jews corrupted the Hebrew in these chro-
nological passages ; 2. That the LXX. is incorrect, though followed
here ; 3. Less probably that the transcriber inserted it here by mistake,
and from this passage it got into the LXX. Whether (1.^ or (2.) be
adopted, must depend upon the view taken of the whole chronological
difference between the Hebrew Bible and the Greek version. (The
If^er gives a period before Christ of more than five thousand years.)
58 LUKE IV. [3: 38. -4: 1.
38 Jarod, the son of Mahalaleel, the son, of Caiuan, the
son of Enos, the son of Seth, the son of Adam, the son
of God.
CHAPTER 4: 1-13.
The Temptation.
4 : l AND Jesus, full of the Holy Spirit, returned from
the Jordan, and was led 1 by the Spirit * in the wilder-
1 Or, in.
* Instead of by the Spirit, read in the SpirU, and omit marg. '. Am. Com.
Ver. 38. The son of God. Luke does not add this to prove
that Jesus was the son of God. It implies that Adam was created
directly by God, also that he stood in a closer relation to God than
other creatures. This relation stands in close connection with the
fact of the Nativity. The appearance of the Son of God in the highest
sense, to redeem, as the second Adam, the fallen race which sprang
from the first, proves the exalted position of unfallen man. ' If man
were not the offspring of God, the incarnation would be impossible.'
(Godet.)
The Temptation, vers. 1-13.
Parallel passage: Matt. 4: 1-11 ; comp. Mark 1: 12, 13. The tccond temptation in
Matthew's account is placed last by Luke. The order of Matthew is correct, 1
Matthew uses phrases (vers. 5, 8) which indicate direct succession, and Luke <!
The same is true of the closing verses of the two accounts. The correct text shown
most clearly the independence of the Evangelists. Content*. The continued tempta-
tion and fasting (vers. 1, 2). The/?/ special temptation: an appeal to human appe-
tite, overcome by a citation from Scripture (vers. 3, 4). The second temptation (in
Luke's account): an appeal to human ambition, met in the same manner (vers. 5-8).
The third: an appeal to human pride, overcome by a proper use of Scripture against
the misuse made by the tempter (vers. 9-11). This temptation was real ; comp. Heh.
2: 18; 4: 15. Mark distinctly Hay*, that 'Satan' tempted Him, and Luke uses the
won! Mr\il.' not 'demon.' The personality of the prince of darkness is assumed, as
elsewhere in the Scripture*. The most natural explanation takes the whole story an
a record of certain external facts in our Lord's history; .Satan appearing to Him in a
' form. This involves no ni"re difficulty than any other view which admits
the existence of Satan. A merely internal ex|*Tience. would scarcely be detailed as is
iKith Kvan^-eli-t-i. A vision is called a vision in the New Testament, and a
parable is always plainly marked by the writers. To find hero a myth, is virtually to
deny the historical character of the Gos|>els.
Ver. 1. Full of the Holy Spirit, which came upon Him at
Hi- liuptism. 'Full of the Holy Spirit,' He throughout this conflict
wit-Ids victoriously ' the sword of the Spirit, which is the Word of
By the Spirit. Sec marginal note. ' In the Spirit' is not
4 : 2-4.] LUKE IV. 59
2 ness during forty clays, being tempted of the devil.
And he did eat nothing in those days : and when they
3 were completed, he hungered. And the devil said
unto him, If thou art the Son of God, command this
4 stone that it become * bread. And Jesus answered
unto him, It is written, Man shall not live by bread
1 Or, a loaf.
quite the same as 'by the Spirit;' the idea of His abiding in the Spirit
as the element of His life is included. In the wilderness. More
correct than ' into,' implying that the leading of the Spirit continued
there; 'during forty days.' The place is uncertain; but the tradi-
tional locality of the special temptations is a high, precipitous moun-
tain near the Jordan, called Quarantania, with reference to the forty
days. Some think the wilderness of Sinai is meant in this verse.
Ver. 2. During forty days, being tempted of the devil.
' During forty days ' may be joined either to what precedes or what
follows ; the R. V. accepts the former view, which seems preferable :
though 'being tempted' indicates a continued trial, culminating in
the assaults detailed by Matthew and Luke. As indicated above,
the word diabolos occurs here. It means slanderer or accuser (Satan
is equivalent to ' adversary ' ). The term ' demon ' is applied to sub-
ordinate evil spirits, this one only to die prince of demons, the ruler
of the kingdom of evil. He did eat nothing. Entire abstinence
day and night (Matthew) is meant. He hungered. Our Lord cer-
tainly shared our physical wants, and when physically weak, endured
the fiercest assault.
Ver. 3. First temptation. If thou art the Son of God. The
emphatic word is 'Son.' Our Lord had been proclaimed as Son at
His baptism. On any reasonable view of the case, the term must have
been used in the same sense. The Evangelist, by placing the two oc-
currences so close together, evidently designed to create this impres-
sion. The language does not imply doubt, but is rather a t mnt: ' Can
God's Son be hungry?' It is characteristic of Satanic taunts, to recog-
nize truth and sneer at it. This stone. Some particular one.
More graphic than Matthew's account. That it become bread,
or,' a loaf.' There was probably a resemblance in form to the Eastern
loaf. This is an allusion to His hunger. As if the devil had said, How
can the promised Messiah be a sufferer? When Peter objected to the
suffering of our Lord, he too was called Satan (Matt. 10 : 23). By thus
appealing to appetite, the devil sought to weaken Christ's trust in God.
The miracle demanded, moreover, resembled the legendary ones of
false and corrupt religions.
Ver. 4. It is written. This common formula of quotation from
the Old Testament implies, It has been written, and remains true.
It is difficult to see how men can believe in Jesus Christ, and reject
60 LUKE IV. [4: 5-7.
5 alone. And he led him up, and shewed him all the
6 kingdoms of Hhe world in a moment of time. Ami
the devil said unto him, To thee will I give all this
authority, and the glory of them: for it hath Invn
delivered unto me ; and to whomsoever I will I
7 give it. If thou therefore wilt worship before me, it
1 Gr. the inhabited earth.
the Old Testament which He so greatly honored. The quotation is
from Deut. 8 : 3, where Moses tells Israel that the manna was designed
to teach this lesson. Man. In this hour of conflict our Lord identi-
fies Himself with our race ; He is tempted as man, and He declares
how man shall truly live. By bread alone. By material food sup-
plying his physical necessities. The remainder of the verse (as it
stands in the A. V.) is omitted by the best authorities ; but the assault
is fairly repelled by the first clause. Man is usually sustained by
bread; but, standing under the providential care of God who rules
all things, he may be sustained by other means, if it please God, just
as Israel was provided with physical nourishment in the desert.
Ver. 5. Second temptation. And be led him up. No definite
mark of time, hence we think this temptation was the third (as in Mat-
thew). The words : ' into a high mountain' are to be omitted. All
the kingdoms of the world. Luke uses a different word from
that found in Matthew (see margin). It seems arbitrary to restrict
the sense to Palestine. The most likely explanation is. that tlie view
from the mountain was naturally very wide, extending to the border-
ing kingdoms ; that even this was so enlarged for the occasion as to
give a panoramic sight of regions still more remote: the whole being
grand enough to warrant the phrase used by the Evangelists. In a
moment of time, at once. 1'eculiar to Luke.
Ver. (>. To thee will I give, etc. Luke's form here is fuller.
It hath been delivered unto me. Satan is represented in the
Scriptures as the gnd of this world, BO that un element of truth is here
contained. Whatever is alluring in wealth, honor, pleasure, power, as
coining from the possessions of this world, is to a certain extent, under
the power of Satan.
\'i-r. 7. If thou therefore wilt worship before me. That
religious worship is meant, appears from the next verse. Hut all
wrong worship mu-t become Devil-worship at last. Satan, fallen
through ambition, appeals to ambition, but ak hi- o\\n exorbitant
price, in this case as in all others. The issue was here stripped of all
di-guises. It shall all be thine. Vet this was a fal-o promise;
fir in no true sense could he give it to Christ. Christ came to recon-
quer the world as a kingdom for Himself. Satan offers Him an easy
way to attain Hi* end: but !> attain it thus would be to defeat it. At
the same time, to Jesus, the suffering man, (his was a temptation , for
the sufferings by which He must win His kingd-mi were felt.
4: 8-11.] LUKE IV. 61
8 shall all be thine. And Jesus answered and said unto
him, It is written, Thou shalt worship the Lord thy
9 God, and him only shalt thou serve. And he led him
to Jerusalem, and set him on the l pinnacle of the tem-
ple, and said unto him, If thou art the Son of God,
10 cast thyself down from hence : for it is written,
He shall give his angels charge concerning thee,
to guard thee :
11 and,
On their hands they shall bear thee up,
Lest haply thou dash thy foot against a stone.
1 Gr. wing.
Ver. 8. It is written (Deut. 6: 3). The words: 'Get thee be-
hind me, Satan,' are properly omitted. Thou shalt worship, etc.
Only Jehovah, the God of Israel, deserves religious worship : to all
others it is forbidden. Granting that Christ was Himself from God,
equal with God, it may well be inferred that the answer to Satan im-
plies that he had asked worship from One who was entitled to receive
it.
Yer. 9. Third temptation. And he led him. Matthew: 'then,'
joining this with the first temptation. ' Led,' is more exact than
' brought ;' it does not necessarily imply compulsion, but some con-
straint is probable. Being tempted by Satan would readily involve
being conducted by Satan. Jerusalem. Matthew : ' the holy city.'
Some have thought that our Lord went voluntarily to Jerusalem for a
day, and was there met by some official personage who thus tempted
Him to become a worldly Messiah. But how easy it would have been
for straightforward writers like the Evangelists to say this, if they
meant it! Set him. Probably with the same constraint already
suggested. On the pinnacle of the temple. The whole enclo-
sure, not the inner sanctuary. The 'pinnacle' was probably the portico,
called the Royal Porch, which overlooked the valley of the Kidron,
from a precipitous height. The word itself is variously explained, as
a wing, a gable, or a pointed roof. The roof of the temple itself was
covered with spikes, to prevent birds from alighting upon it, and de-
filing it. The several views which imply a challenge to work a miracle
in the sight of the people, in order to prove His Messiahship, have no
positive support from the passage itself. If thou art, etc. See ver. 3.
Vers. 10, 11. For it is written (Ps. 91 : 11, 12). Luke follows
the LXX., omitting 'in all thy ways,' as Matthew does, but retaining
to guard thee, which the latter omits also. The break in the cita-
tion is indicated in the R. V., see ver. 11 : and, on their hands,
etc. This promise, taken literally, seemed specially applicable to what
GJ LUKE IV. [4 : 12-14.
1-2 And Jesus answering said unto him, It is said, Thou
shalt not tempt the Lord thy Gcxl.
13 And when the devil had completed every temptation,
he departed from him l for a season.
CHAPTER 4 : 14, 15.
The Return into Galilee.
H And Jesus returned in the power of the Spirit into
Galilee : and a fame went out concerning him through
1 Or, until.
Satan challenged our Lord to do; and, because promised to all God's
children, would seem the more applicable to the ' beloved Son.' Hut
the cunning is apparent : first Satan tempts not to trust (ii><l, now to
trust Him in a foolish way. When the opposite of virtue docs not at-
tract us, he seeks to deceive us with a counterfeit. Fanaticism is the
result of falling a prey to this second form of temptation.
Vcr. 12. It is said. This form suggests the thought: The poetic
passages are to be interpreted in accordance with plain prose com-
mands. Thou shalt not tempt, etc. Deut. ; : It',, in one
God cannot be tempted ; but we can put Him to the test, try His faith-
fulness to His promises. When this is done in a right spirit, it is
praiseworthy and pious ; but to do it from curiosity or worse motives
is ili-honoring to Him, and tempting Him, virtually putting His right-
eous anger to the test. All such tempting of God comes from .Satan ;
hence the direct appropriateness of the quotation. It may also be im-
plied that tempting Christ was really tempting the Lord God.
Ver. 13. This is another brief statement appended to a longer ac-
count, as if to sum up a division of the subject. In the II. V.. such
verses are placed in separate paragraphs. Had completed every
temptation. Not so definite as Matthew. Luke >ays nothing of the
ministration of the angels at the close of the temptation. For a se i-
son. The marginal rendering 'until' points to an opportunity, a
convenient season. This is the inseparable view. The .-''a- -n\
particularly during the closing scenes of our Lord's life, when
.-ency of Satan (in Judas) is asserted ; see chap. 1^J : ".. '. . John
'i; comp. John 8: 44, where the opposition of the Jews is
ascribed to the devil.
The Il'-turn into dililee, vcr?. 1 \. 1".
Parallel pMgc : Matt. 4 : 111. A Hnbir off WBli orni'n-1 in Jml.i :i l-fi'iv ttio
ministry ;>kcn <-f in vcrs. II. !". iuvunliiii; I" An.ln < llu- wlic.l.' of the
finrt year. (Vrtninly < mut plin-i- \<t-t<r>- tlii* linn- .ill t! ! .1 in
John 1-1. Tlic return frnm .lml:r:i tlir<>n;:h >iimuri;i mulil n t li:oc IHTII carlirr Ui:m
4: 1-3, 16.] LUKE IV. 63
15 all the region round about. And he taught in their
synagogues, being glorified of all.
CHAPTER 4: 16-30.
The Rejection at Nazareth.
16 And he came to Nazareth, where he had been
brought up : and he entered, as his custom was, into
the synagogue on the sabbath day, and stood up to
December of the first year after our Lord's baptism. If we place the occurrence nar-
rated in John 5 before the entire Galihean ministry, this return (ver. 14) would be
still a third one, the winter having been spent in retirement.
Ver. 14. Returned, from Judaea. See Matt. 4: 12; Mark 1: 14.
The return was after John had been put in prison, and after He had
been opposed in Judsea (see John 4 and 5). In the power of the
Spirit. With the victory over Satan, new spiritual power is con-
trasted. Into Galilee; the northernmost division of Palestine,
separated from Judaea by Samaria. The inhabitants were Jews, but
looked down upon by the people of Judaea, as provincials usually are.
A fame, etc. In consequence of His teaching (ver. 15), or His
miracles. What had previously occurred at Jerusalem (according to
John's account) would occasion such a fame; indeed, the brief narra-
tive implies many things not mentioned here. A ministry in Judaea
naturally preceded. ' His first work was to present Himself to the
Jews as their Messiah, in whom the covenants with Abraham and
David should find their fulfilment, all the predictions of the prophets
be accomplished, and for whom the Baptist had prepared the way '
(Andrews).
Ver. 15. And he taught. Such teaching is alluded to in ver. 16.
According to Robinson, the second miracle at Cana (the healing of the
nobleman's son; John 4: 46-54) occurred during the period here
referred to and immediately before the first rejection at Nazareth.
Andrews places it and the second Passover between vers. 13 and 14.
In their synagogues. Synagogues were the places of religious
assembly among the Jews. They were first established in Palestine
after the return from Babylon, and at the time of Christ there was one
not only in every principal town of the Holy Land, but in the chief
cities of those countries where Jews were numerous. In Jerusalem
there were over four hundred. On the synagogue service, comp. vers.
16, 20.
The Rejection at Nazareth, vers. 16-30.
Comp. Matt. 13 : 54-58 and Mark 6 : 1-6. It seems most probable that this rejection
at Nazareth is in its proper chronological position, and that the similar occurrence
mentioned by Matthew and Mark took place later: 1. This early rejection accounts
64 LUKE IV. [4 ; 16, 17.
17 read. And there was delivered unto him ' the book
of the prophet Isaiah. And he opened the 2 book, and
found the place where it was written,
1 Or, a roll. . 2 Or, rod.
for our Lord's removal from Nazareth to Capernaum, as the centre of His activity
(Mutt. 4: 13). 2. The close of the paragraph (vur. lilj indicates that Capernaum now
lirramo for the first time such a centre, though llu hod already been there i \.-r.iM).
3. Two Much rejections, closely resembling each other in some features, are not im-
possible, while it is difficult to believe that the event recorded by Matthew and Mark
took place so early in the history. 4. All notice of followers is omitted. Murk(ii: I)
expressly states that His disciples followed Him on that occasion; and tho attempt to
cii-t Him down headlong could not have occurred so lato in His ministry, without
calling forth a demonstration from these followers. If there was but one rejection,
Luke, who gives the most detailed account, has probably put it in the proper place.
Vcr. 10. Nazareth, where he had been brought up. (Vmp.
chap. 2: 40, 61, 52. As his custom was. This refers only to His
going into the synagogue; probably in this case the place of worship
Hi- ha 1 attended as a youth. The allusion to His early habits of piety
-^estive. We may infer from vers. 15, 'l'.\, that our Lord had
visited a number of places in Galilee before this visit to Nazareth.
' He knew that in a certain sense His greatest difficulties would be
encountered there, and that it would be prudent to defer His visit
until the time when His reputation, being already established in the
rest of the country, would help t> counteract the prejudice resulting
from Jlis former lengthened connection with the people of the place.'
(Godct). And stood up to read. The ruler of tho synagogue
usually called upon persons of learning or note to read and explain,
and respectable strangeis were sometimes invited to give a word of
exhortation (Acts l-'J: 1">). Our Lord asked this privilege, which was
the more readily grantc 1, as those present evidently knew of His pre-
vious activity elsewhere. This first appearance of Jesus, as a public
instructor, in the synagogue He had attended in youth, before those
among whom lie Ind 1 \\ brought up, assures His sympathy to those
placed in similar circumstances.
Ver. 17. And there was delivered unto him, by the attend-
ant of the synagogue. The book (or, 'roll') of the prophet
Isaiah, probably containing that book alone. The reading of the
Law had already taken place, iind that from the Prophets was to begin
(comp. Acts ]'{ : lo). The passage for the day was from Isaiah. l?ut
it cannot be proven that the order of Scripture lessons, appointed by
I'M- llabbins, was in us>- at that time. Found the place where it
was written. When lie unrolled the book, Hi- eye fell accident-
ally some would say. //<,!/</. nli-illii we say -upon this passage. There
is no reference to In. king lor an ii/>/>'ii/it>-il or appropriate passage.
All c ilculatioiis as to the time of year, based on the reading of this
part of Isaiah, arc therefore excluded.
4: 18-21.] LUKE IV. 65
18 The Spirit of the Lord is upon me,
because he anointed me to preach 2 good tidings to
the poor :
He hath sent me to proclaim release to the captives,
And recovering of sight to the blind,
To set at liberty them that are bruised,
19 To proclaim the acceptable year of the Lord.
20 And he closed the 3 book, and gave it back to the at-
tendant, and sat down : and the eyes of all in the syna-
21 gogue were fastened on him. And he began to say
unto them, To-day hath this scripture been fulfilled in
1 Or, Wherefore. 2 Or, the gospel. Or, roll.
Ver. 18. The Spirit of the Lord, etc. Quoted freely from the
LXX. version of Is. 61 : 1,2. The words ' to heal the broken hearted,'
were inserted by the early transcribers, to conform to the original j>as-
sage. To set at liberty them that are bruised. Found in Isa.
68: 6, not in 61 : 1. Our Lord read what was in the roll, but Luke
gives the general drift of the passage. The meaning of this prophetic
citation may be better seen, when we remember that it stands in the
middle of the third great division of the book of Isaiah (c'laps. 49-66),
that namely, which comprises the prophecies of the person, office, suf-
ferings, triumph, and church of the Messiah ; and thus by implication
announces the fulfilment of all that went before, in Him who then ad-
dressed them.' Alford.
Ver. 19. The acceptable year of the Lord. The year, or de-
finite appointed period, when the Lord is gracious, not without a refer-
ence to the year of jubilee, which also pointed to the Messiah's coming
and kingdom. It proves nothing as to the length of our Lord's
ministry.
Ver. 20. And he closed the book, or, ' rolling up the roll.'
How much He read is not known ; the usual lesson from the prophets
is said to have comprised twenty-one verses. To the attendant,
whose duty it would be -to put the roll back in its place. And sat
down, to explain what He had read, that being the usual position of
those making such expositions. It was our Lord's usual posture when
teaching. Comp. Matt. 5:1; Mark 4 : 1; 13: 3. And the eyes
of all in the synagogue, etc. The man brought up among them
was about to address them for the first time ; the report from other
places had preceded this visit; the passage read was remarkable, and
doubtless there was something in the appearance of our Lord, espe-
cially under these circumstances, which would command unusual atten-
tion.
Ver. 21. And he began to say. This was both the actual be-
5
66 LUKE IV. [4 : 22, 23.
22 your ears. And all bare him witness, and wondered
at the words of grace which proceeded out of his
23 mouth : and they said, Is not this Joseph's son ? And
he said unto them, Doubtless ye will say unto me this
parable, Physician, heal thyself: whatsoever we have
heard done at Capernaum, do also here in thine owu
ginning of His discourse, and its theme and substance. That He ex-
plained the passage at some length seems probable from the next verse.
To-cUy hath this Scripture been fulfilled in your eais.
By the presence of Jesus the Messiah speaking U> them. Equally apt
ns an opening sentence, and as the sum of His discourse. There was
probably, however, no very definite declaration of His Messiahship.
Ver. 22. And all bare him witness, i. P., favorable witness.
Words of grace. He had evidently spoken at some length. 'Grace'
here refers to the beauty of His discourse, and not to its moral quality.
They liked His 'manner,' and as this was all, so soon as the ' matter"
began to affect them unpleasantly, they rose in anger against Him.
Marvel at words of gracefulness is a small result for the preacher.
Is not this Joseph's son? The wonder was that such graceful
words could be spoken by 'Joseph's son,' implying a contempt of His
supposed origin, and envy of Him as such a preacher. The feeling
wa-; natural, but not the less sinful. No mention is made of His bro-
thers and sisters, as iu the accounts of Matthew and Mark.
Ver. _''!. Doubtless ye will say. This reply is based upon
something deeper than the question of ver. 22. The tone throughout
i that of reproof. --This parable. A proverb, according to our use
of terms, but a proverb i-t usually a condensed paralde. Physician.
I. uke, the physician, presents Christ as the Physician; our Lord im-
plies that this is His office. Heal thyself. Help thine own country-
ni'-n, who are naturally nearest to tliee. Others paraphrase it : If thoii
wilt he a helper of others (physician), help thyself from tin- want of
t and esteem among us, by working miracles here as thou hast,
in Capernaum. The former seems the more natural explanation.
Cri-nji. the similar reproach at the crucifixion ('Himself He cannot
. the one is the natural development of the other, envy ripening
into malice. Done at Capernaum. The correct reading may nn-au
1 i| i;ii- fur Capernaum.' He had certainly been already active tin-re.
Cii' M ;i. tin- h'-aling of the nobleman's son (John \ : t')--")4). On the
\t paragraph. The inhabitants of Na/areth would natu-
rally In- jealous of the larger place, and might hope that He would make
His early home the centre of miraculous displays. Local pride was
involved, and the material advantage was tl nly motive of any wi-h
they Imd for His pre-enci- among them. Evil men may boast of a dis-
tinguished Christian townsman.
4: 24-26.] LUKE IV. 67
24 country. And he said, Verily I say unto you, No
25 prophet is acceptable in his own country. But of a
truth I say unto you, There were many widows in
Israel in the days of Elijah, when the heaven was
shut up three years and six months, when there came
26 a great famine over all the laud : and unto none of
them was Elijah sent, but only to l Zarephath, in the
land of Sidou, unto a woman that was a widow.
1 Gr. Sarepta.
Ver. 24. No prophet is acceptable, etc. Hence the proverb,
1 Physician, heal thyself,' could not be fulfilled, i. e., He could not
work here as in Capernaum. The similarity of thought with the say-
ing in Matthew and Mark-is an argument for the identity of the visits;
the great difference of form is a stronger argument against it.
Vcr. 25. But of a truth I say unto you. God had enabled
the two greatest prophets in Israel to grant the greatest blessings to
foreigners. Our Lord places Himself beside these prophets. His
hearers would regard this as presumptuous. He implies that His
course was also ordered by God, and thus gives a hint of God's rejec-
tion of those rejecting Him. Even if the Nazarenes did not perceive
this, as Jews they would dislike the reference to Divine favor shown
to the Gentiles. This will account for their rage, and the whole occur-
rence, including the historical examples, is prophetic of the treatment
He received at the hands of the Jewish nation. The boldness with
which He adduces these unwelcome illustrations shows that He had
already given up the hope of winning His hearers. Knowing His pa-
tience we may infer that their jealousy and hardness of heart was
greater than the narrative itself has stated. He knew His audience
because He had lived among them, as well as from His superhuman
knowledge. On no theory of His Person, can He be accused of harsh-
ness. Three years and six months. On this drought and famine
in the days of Elijah, see 1 Kings 17, 18. 1 Kings 18: 1, implies that
the drought ended in the third year. James 5:17, agrees with the
verse before us. This period of time (the half of seven years) was
considered by the Jews a solemn and ominous one (comp. Dan. 12: 7),
but that in this case the exact period is probably given. The ' third
year' (1 Kings 18 : 1) is to be counted from the arrival of Elijah in
Zarephath, where the drought had already prevailed for some time (1
Kings 17 : 1-10).
Ver. 26. Zarephath. The Hebrew form (1 Kings 17 : 9). Now
called ' Surafend,' a large inland village half-way between Tyre and
Sidon. The ancient city was probably on the coast /which has greatly
changed), and belonged to the territory of Sidon, hence, in the land
of Sidon (or, ' Sidonia'), according to the correct reading.
68 LUKE IV. [4: 27-30.
27 And there were many lepers in Israel in the time of
Elisha the prophet; and none of them was cleansed,
28 but only Naaman the Syrian. And they were all
filled with wrath in the synagogue, as they heard these
29 things ; and they rose up, and cast him forth out of
the city, and led him unto the brow of the hill whereon
their city was built, that they might throw him down
30 headlong. But he passing through the midst of them
went his way.
Ver. 27. Many lepers. In 2 Kings 7 : 3, four arc spoken of, in
the time of Elisha the prophet. Naaman the Syrian, sec 2
Kings 5 : 1-19. The miracles wrought liy Elijah and hlisha in the
cases referred to ' have a close parallelism with those of the Syro-l'h<i>-
nician woman (Mark 7: 26) and the ruler's son at Capernaum (John
4: 46).' This early reference to blessing on the Gentiles would rejoice
the heart of Theophilus.
Ver. 28. Filled -with wrath. The wrath was sinful, but natural.
They were angry at the rebuke, but their conduct only proved its jus-
tice. We restore the more graphic order of the original.
Ver. 29. And they roee up, tiimultuously from their scut.* in
the synagogue. Cast him foith. Forced Him out, expelled Him.
Led him. That He was in their custody is evident. Unto the
brow of the hill whereon their city was built. Na/areth still
answers to this description. The precipice was probably that behind
the Maronite church at the present head of the town, and not the so-
called Mount of Precipitation, which lies two miles from Nazareth.
Throw him down headlong. Compare the Tarpeian rock at Home,
from which the Koman mob cast unpopular persons.
Ver. :;n. But ho passing through the midst of them. As
the Na/.arcncs had Him in custody there was something miraculous in
ihi-i escape. That they were struck blind, or that He became invisible,
is not in accordance with the expression, 'passing through (lie midst
of them.' 15y allowing ' His personal majesty' to appear, lie might
effect this escape, but it cannot be explained as the result of merely
human decision, however potent that has been in disorderly mobs.
The view that He, visible to them all, paused through them, making
them feel His superhuman power restraining them, showing them their
own powerlessness against Him, presents no difficulty to those who be-
lieve in miracles, and such a miracle was called for. His lime was
not yet come, and Ho would thus protect Himself. Besides, they had
demanded a miracle, and now they obtained one. a miracle of judg-
ment on them all, pot only in the restraint, then put upon them, but in
the consequence, namely, that He went his way. We suppose
directly to Capernaum, without returning to Nazareth at all.
4: 31-33.] LUKE IV. 69
CHAPTER 4: 31-41.
Miracles of Healing at Capernaum.
31 And he came down to Capernaum, a city of Galilee.
32 And he was teaching them on the sabbath day : and
they were astonished at his teaching ; for his word was
33 with authority. And in the synagogue there was a
Miracles of Healing at Capernaum, vers. 31-41.
Parallel passages : Matt. 8 : 14-17 ; Mark 1 : 23, 24. After the rejection in Nazareth
(chap. 4: 28-30), our Lord went to Capernaum, and made that His headquarters during
the remainder of His Galilsean ministry. (Comp. Matt. 9: 1: 'His own city.') The
order of events seems to have been : the calling of the four fishermen, in connection
with the miraculous draught of fishes (chap. 5 : 1-11); then the healing O f the demo-
niac in the synagogue at Capernaum, and the subsequent miracles there, followed by
the withdrawal to a desert place, and continuous preaching in other cities (chap. 4:
33-44). It will appear from this that Luke deviates somewhat from the chronological
order, which Mark follows exactly. The order of Malthew is not chronological.
Ver. 31. Came down to Capernaum, -which was situated on
or near the lake, Nazareth being higher on the hills. A city of
Galilee. This explanation made by Luke, and the close connection
with the occurrence at Nazareth, lead us to maintain the usual view,
that this was the transfer from Nazareth to Capernaum, mentioned in
Matt. 4: 13. The exact site of Capernaum is in dispute ; the two lead-
ing localities which have been defended are Khan Minyeh and Tell
Hum. (See Schaff' s Bible Dictionary, for a popular statement of the
arguments). The extensive ruins found at the latter place seem to
give it the weightier claim. The name means, village of Nahum, or,
village of consolation. See further on chap. 10: 15. Was teaching
them. This was His habit. On the substance of His teaching at this
time, comp. Mark 1 : 15: 'The time is fulfilled, and the kingdom of
God is at hand : repent ye, and believe in the gospel.' On the sab-
bath day. Probably a particular day when the following miracles
were wrought (vers. 33-40).
Ver. 32. At his teaching. Not simply at the manner, as in
Nazareth. For his word was with authority. Comp. the for-
mula : 'Verily I say unto you.' The same idea is expressed in Matt.
7: 28, 29. The comparison with the astonishment in Nazareth sug-
gests, that they felt more than the tone of authority ; they must have
felt the authority itself. He not only claimed power in His words, but
exercised it with His words.
Ver. 33. In the synagogue, at Capernaum. A spirit of an
unclean devil (demon). Mark; ' in an unclean spirit.' 'Spirit'
70 LUKE IV. [4: 34-36.
man, which had a spirit of an unclean l devil ; and he
34 cried out with a loud voice, 2 Ah ! what have we to do
with thee, thou Jesus of Nazareth? art thou conic to
destroy us ? I know thce who thou art, the Holy One
35 of God. And Jesus rebuked him, saying, Hold thy
peace, and come out of him. And when the 'devil
had thrown him down in the midst, he came out of
36 him, having done him no hurt. And amazement
came upon all, and they spake together, one with
another, saving, \Vhat is 3 this word? for with autho-
1 Gr. demon. * Or, Let alone. 3 Or, thii word, Ouit with authority . . . come out t
is defined by ' unclean demon;' the word ' unclean ' being inserted,
either because in Greek 'demon' might be either good or bad, and
Luke, when speaking of a 'demon ' for the first time, would naturally
define which kind he meant ; or perhaps, because the etfect upon the
possessed person made the word peculiarly appropriate. The (Jos pel
narratives plainly distinguish demoniacal possession from physical dis-
eases, although the possessed persons are represented as also having
the symptoms of ordinary mala lies. To identify this po-session witli
insanity involves many difficulties. It is best to take the language as
meaning what it says.
Ver. 84. Ah ! The word occurs only here. In the parallel pas-
sage (Mark 1 : 24) it is to be omitted. It means either ' let be,' ' let
us alone,' or more probably, ' Ah !' a cry of wonder mixed with fear.
Art thou come to destroy us. The language of the demon,
speaking fur his class; possibly there were several; comp. chap. 8:
2, '',(}. They feared banishment (coin]), chap. N; 21) and probably the
destruction of that power then exercised by Satan on the world, as
manifested in such dwnoni*0*l possession. I know thee who thou
art, the Holy One of God. Certainly an acknowledgment that
Jesus was the .Messiah. Notice the double contrast: 'Holy' <>ver
against an unclean spirit ; ' of God ' over against a demon, the emissary
of Satan.
Ver. 85. Rebuked him; as so often. Hold thy peace: lit.,
'be muzzled.' Come out of him. Here, as everywhere, the real-
ity of the possession is implied. Thrown him down in the
midst. Mark: ' tear in a; (or, convulsing) him.' Having done
him no hurt. Tliis detail is added l>y Luke, the physician.
Ver. :M. And amazement came upon all. The form of Luke
iliar, and is repr-rlm-ed in tin- K. V. What is this word?
Of what kind is it.' The A. V. is inexact. For with authority,
etc. The marginal rendering indicates that the first word nvans eith'T
'for' or 'that;' comp. chap, s ; '_'.">, and Mmilar pa-sages. 'Authority*
refers to the power lie possessed ; ' power,' to the exercise of it.
4: 37-40.] LUKE IV. 71
rity and power he coramandeth the unclean spirits, and
37 they come out. And there went forth a rumour con-
cerning him into every place of the region round
about.
38 And he rose up from the synagogue, and entered
into the house of Simon. And Simon's wife's mother
was holden with. a great fever; and they besought him
39 for her. And he stood over her, and rebuked the
fever ; and it left her : and immediately she rose up
and ministered unto them.
40 And when the sun was setting, all they that had
any sick with divers diseases brought them unto him ;
and he laid his hands on every one of them, and healed
Ver. 37. And there went forth a rumor. Not the same word
as in ver. 14, but literally, ' echo.' Region round about. A sin-
gle word in the Greek, usually rendered by this phrase. Mark : ' all
the region of Galilee round about.' This verse is inserted because of
tl*e remarkable character of this miracle ; it was the first time our
Lord healed a possessed man.
Ver. 38. The house of Simon. That the four fishermen were
already in attendance upon our Lord, appears from Mark 1 : 29, al-
though Luke only refers to Simon. Evidently Simon Peter was now
living at Capernaum, though originally from Bethsaida (John 1 : 45).
The distance between Bethsaida Julias and Tell Hum is but a few miles.
It has been thought that our Lord made Simon's house His home.
Simon's wife's mother. Her name, according to untrustworthy
tradition, was Perpetua or Concordia. Singularly enough Peter is the
only one of the Apostles who is known, with certainty, to have been
married. Holden with a great fever. A technical medical ex-
pression, used by Luke only. Besought him for her. Stronger
than Mark's expression.
Ver. 39. And he stood over her. Peculiar to Luke, but im-
plied in the other accounts. Rebuked the fever. Mark is more
minute : ' took her by the hand and raised her up.' Immediately.
Not the word usually rendered ' straightway," though having the same
meaning. And ministered unto them. So all the accounts;
Matthew, according to the best authorities, has ' unto Him." The min-
istering was, of course, in the natural and womanly wny of caring for
their bodily wants. After the scene in the synagogue our Lord needed
food. The best service for that hour was serving His body.
Ver. 40. And when the sun was setting; when the Jewish
Sabbath was ending. There were doubtless scruples about coming be-
fore sundown. All they that had any sick, etc. Mark says :
72 LUKE IV. [4: 41,42.
41 them. And l devils also came out from many, crying
out, and saving, Thou art the Sou of God. And re-
bukiiii: tin-in, he suffered them not to speak, because
they knew that he was the Christ.
CHAPTER 4: 42-44.
Our Lord's Retirement and Subsequent Preaching.
42 And when it was day, he came out and went into a
desert place: and the multitudes sought after him, and
came unto him, and would have stayed him, that he
1 Gr. demons.
all the city was gathered together at the door;' for how few have
no sick friends. Laid his hands on every one of them. Pe-
culiar to Luke. The toilsome nature of our Lord's activity is thus
brought out.
Ver. 41. And devils (demons) also, etc. The crying out of
the demons is more distinctly asserted here, but the prohibition men-
tioned by Mark includes this. The best authorities omit the word
Christ before the Son of God. He suffeied them not to speak,
etc. This was His habit. True faith in Christ is not furthered by ilie
acknowledgment of demons. Trusting Him is a different matter from
the credence based on such evidence. Because they knew that
he was the Christ, t. f , the Messiah. Notice, not only are the pos-
sessed carefully distinguished from the sick (ver. 40) ; but the demons
are almost always represented as recognizing Jesus as the Mes.-iah.
Insane people could not always be so correct, but ' the demons also be-
lieve, and shudder' (James 2: 1 ( J). Their acknowledgment was not
dt-L'iied to further the cause of our Lord.
Our Lord's Retirement and Subsequent Preaching, vers. 42-44.
Vers. 42-H. Parallel passage: Mark 1 : 35-39. which is much full.T. Comp. Matt
Tin' difference in the in/rib i.f the two accounts is remarkable.
Ver. 4'J. And when it was day. Mark : ' and in the morning,
: while before day.' It is interesting to notice the independence
of Mark and Luke in a passage like this, one of the few found only in
the-e two Cii-ipi-ls. Into a desert place ; some uninhabited region,
probably not far from Capernaum. Luke does not mention that He
'th-r Mark i. And the multitudes, etc. T'nder the
lead of Simon, hence probably from Capernaum. Would have
stayed him. They failed to do so; the A. V. fails to indicate this.
This part of the verse is peculiar to Luke, though implied in Mark's
account.
4: 43, 44. 5: 1.] LUKE IV. 73
43 should not go from them. But he said unto them,
I must preach the *good tidings of the kingdom of
God to the other cities also : for therefore was I sent.
44 And he was preaching in the synagogues of 2 Galilee.
CHAPTER 5: 1-11.
The Miraculous Draught of Fishes; the Call of the
fishermen.
5 : i Now it came to pass, while the multitude pressed
upon him and heard the \Vord of God, that he was
1 Or, gospel. 2 Very many ancient authorities read Judtea.
Ver. 43. I must preach the good tidings. Lit., 'evangelize.'
The word does not occur in Matthew and Mark. Of the kingdom
of God. Christ's preaching was religious first, and therefore pro-
perly ethical. What God had done and was about to do formed the
substance of the ' good tidings ;' what man ought to do was the neces-
sary application. His chief business was to preach. For therefore
was I sent. ' For to this end came I forth ' (Mark). The two inde-
pendent accounts suggest the harmony of will between the Father and
the Son in the coming work of Redemption, since ' sent ' means, sent
from God.
Ver. 44. And he was preaching (continued to preach) a different
word from that in ver. 43, meaning to proclaim as a herald does. In
the synagogues of Galilee. The marginal reading is sustained by
the Sinaitic, Vatican and another very ancient manuscript, as well as
by some later authorities. It is the more probable reading. If the
common reading be accepted, we can identify this journey with that
spoken of in Mark 1 : 39. But Luke probably gives here a general
sketch of our Lord's first circuit in Galilee, and includes also the jour-
ney to Jerusalem, mentioned in John 5, which took place not very long
afterwards (or before, according to some). It is characteristic of Luke
to sum up or anticipate this. But as none of the first three Evangelists
elsewhere allude to these earlier journeys to Jerusalem, such an allu-
sion here seemed strange. The transcribers therefore soon changed
' Judrea' into ' Galilee.' In the R. V. the verse is placed in a para-
graph by itself, not only because it is another of Luke's characteristic
conclusions, but because of the probability that it refers to a wider
journey than that mentioned in the parallel passage in Mark.
The Miraculous Draught of Fishes ; the Call of the Fishermen, vers. 1 11.
Thee events took place shortly after the rejection at Nazareth, bnt before the healing
of Simon's mother-in-law (chap. 4 : 38, 39) ; for at that time these four fishermen were
already in close attendance upon our Lord (Mark 1 : 29, 30). The indefinite language
74 LUKE V. [5 : 1-3.
2 standing by the lake of Gennesarct; and he saw two
boats standing by the lake : but the fishermen had
3 gone out of them, and were washing their nets. And
he entered into one of the boats, which was Simon's,
and asked him to put out a little from the land. And
he sat down and taught the multitudes out of the boat.
of Luke in regard to time, plainly admits of this'view. which implies the identity of
this occurrence with that related in different form by Matthew (1: Ix-^Jrand Mark
(1 : 111-20). (1 ) Luke intends us to understand that this was the call of Peter and his
companions to follow Christ con.-tantly. . (2.) \ repetition of the promise to make them
' fishers of men' is improbable. (:!.) A two-fold leaving of their nets i-, equally BO. I.
The omission of the miracle by the other two Evangelists is not against the identity,
for such omissions occur when there can be no doubt that they are telling of the samu
occurrence. (5.) A previous acquaintance with Peter seems to be implied here, but
that does not prove that he had been called before, for John (1 : 41, 42) tells us of an :.<-
qiiaintanceship before the call. (i>.) No mention is made of Andrew, but \er. ii tells of
others in Peter's boat, while in chap. C : 14 Andrew is mentioned ;us having already
been a disciple, and then chosen as an Apostle. Peter here is an example for us : To
hear when the Lord sjx-aks ; to labor when lie commands: to believe when lie pro-
misee; to follow whither He calls. The Iwhermeu were blessed while laboring in their
own calling.
Ver. 1. The multitude. His influence was already great. The
lake of Gennesaret, i. e., the Sou of Galilee. Luke al<>ne uses the
former name. Jnlni ((',-. 1 ; '21 : 1) calls it the Sea of Tiberias ; from
au important city of that name situated by it. ' (lennesaret " was.-i
fertile district in Galilee (Matt 14: :j J : .Mark ti : ;">;}), along the north-
western shore of the lake. The limits of the region thus named can-
not be exactly determined, but it probably included Capernaum. The
lake itself is oval in shape, from twelve to fourteen miles long (from
north to south) and about half as broad. The river .Ionian enters it at
the mirth, and flows from it at the southern extremity. Surrounded
by high mountains, it was subject to sudden storms. It is more than
fjiM) feet below the level of the .Mediterranean. Still abounding in fish,
it is now well nigh deserted by boats, its shores presenting a muurnful
contrast to the days when our Lord passed through the many thriving
cili'-s near it~ shores.
Ver. 2 By the lake. Either by the shore of the lake, or pos^i-
bly drawn up on the shore. Washing their nets. After the
night of toil (ver. 5). The nets used were large drag nets, as appears
from tin- word u~ed by Matthew and Mark.
V< i . :: Which was Simon's. This does not prove Simon to
be the older brother. .As our Lord walked on the shore of the lake,
II" came fir-t to this boat, and Simon was probably near it. Taught
the multitudes out of the boat. Comp. Mark 4 : 1.
5 1 4-8.] LUKE V. 75
4 And when he had left speaking, he said unto Simon,
Put out into the deep, and let down your nets for a
5 draught. And Simon answered and said, Master, we
toiled all night, and took nothing : but at thy word I
6 will let down the nets. And when they had this done,
they inclosed a great multitude of fishes ; and their
7 nets were breaking ; and they beckoned unto their
partners in the other boat, that they should come and
help them. And they came, and filled both the boats,
8 so that they began to sink. But Simon Peter, when
he saw it, fell down at Jesus' knees, saying. Depart
Ver. 4. Simon. Evidently the steersman of the boat. Put out
into the deep, i. e., the deep water. Luke always uses exact
nautical phrases. Addressed in the singular, to Simon. Let down
your nets. Addressed to all the fishermen in the boat. Our Lord
first makes a slight request of Simon, then after His discourse a greater
one, calling for more confidence in Himself.
Ver. 5. Master. Not the word usually so rendered, which means
' teacher," but a title of respect, not involving a close personal relation.
We toiled. Not, ' have toiled,' for that would imply they had
just stopped. Peter gives an account of the last night's labor. All
night. The usual time for fishing, comp. John 21 : 2. But, not,
' nevertheless.' At thy word. On account of thy word. This in-
volved faith, yet the proverbial superstition of fishermen may have
entered here I will let down the nets. He speaks as the
director of the fishing party. The significance of this verse for ' fishers
of men ' is obvious. Even in the beginnings of Peter's confidence in
Jesus, he was called upon to obey; but without the confidence there
would have been no obedience. True laith works.
Ver. 6. When they had this done A number were engaged.
Were breaking, i e., ' began to break,' just as in ver. 7, ' were sink-
ing ' means ' began to sink.' The nets did not break, nor the boats
sink. God sometimes allows dangers to begin, that our faith may
be increased.
Ver. 7. Beckoned. Probably on account of the distance ; not
from amazement, as some of the Fathers have thought. Fishermen's
signals require little explanation. Their partners, i. e., the sons of
Zebedee (ver. 10).
Ver. 8. Simon Peter. His full name is given at this turning-
point of his life. Fell down, etc. Not an act of -worship, but a re-
cognition of God's power in Jesus. Depart from me. Go out from
me, i. e., from my boat. This is like Peter. This miracle took place
not only in his presence, but in his boat, his net, his fishing. For I
am a sinful man. It was not superstition, but a sense of unworthi-
76 LUKE V. [5: 9-11.
9 from me ; for I am a sinful man, O Lord. For he
was amazed, and all that wen; with him, at the draught
10 of the fishes which they had taken; and so were also
James and John, sons of Zebedee, which were partners
with Simon. And Jesus said unto Simon, Fear not ;
11 from henceforth thou shalt l catch men. And when
they had brought their boats to land, they left all, and
followed him.
1 Gr . take a/ire.
ness. In Jesus he recognized to some extent the holiness as well as
the power of God. Such a feeling always exists in similar
It is not necessary to suppose that Peter had but lately committed
some crime, that he felt the want of faith in what he had said be-
fore (ver. 5), that he was afraid of drowning, or that lie had left
the Master and now felt that he had been guilty in so doing. Our
Lord knew how to answer better than Peter did to ask. Instead of
departing from Peter, He drew Peter to Himself, and the reason Peter
urged was the reason for making him cling more closely to his power-
ful and holy M.i-tcr.
Ver. 9. For he was amazed, etc. This miracle seems more
than one of knowledge. It is true the shoals of fish in the lake are
very thick, but the promise of ver. 10 (' Henceforth thou shalt catch
men") points to an influence of Christ's upon the fish. Trench:
'Christ here appears as the ideal man, the second Adam of the eighth
Psalm : "Thou madest him to have dominion over the works of thy
hands : Thou hast put all things under his feet the fowl of the air,
and the fish of the sea, and whatsoever walketh through the paths
of the seas" (vers. 6, 8).'
Ver. 10. James and John. James (i. ., Jacob) was probably
the older brother, and the first martyr among the Apostles. John
was the beloved disciple and the Evangelist, the last one to die. Their
mother's name was Salome 'Matt. '21: Of); Mark 15; 40), and she
was probably a sister of Mary, the mother of Jesus (John 1'J : '_'">).
The brother* seem to have been of a naturally fierce temper; cornp.
chap. !i : '>, and Mark 3: 17. Partners. Our Lord reco^ni/.ed
earthly relations, both of kindred and of occupation, in choosing His
Apostles. Two pairs of brothers, all four of them fishermen, were the
first ever called, and the chief Apostles. From henceforth them
shalt catch men. The special address to Simon su^i'-ts that he
would be a hvi'lrr in this work : comp. his success on the day of Pente-
\rt-i-_': 11 -I'.'j. ll'Mi- th<- tlm-r narratives coincide.
V-r. 11. They left all. The special rail to .lames and John (Matt.
4 : L'l ) probably intervened ' Probably so soon as they reached the
shore, lie calls Simon and Andrew, in whose ship He still was. to fol-
low Him, for He will make them fishers of men. During this time
5: 12] LUKE V. 77
CHAPTER 5: 12-16.
The Healing of a Leper.
12 And it came to pass while he was in one of the cities,
behold, a man full of leprosy : and when he saw Jesus,
he fell on his face, and besought him, saying, Lord, if
James and John had gone a little distance from them, and were en-
gaged in repairing the nets that had been broken. Walking upon the
shore, He goes to them, and calls them also to follow Him ; and they,
leaving their father and servants, follow Him ' (Andrews). Followed
him. Luke thus indicates that they thenceforth constantly attended
Him. The whole occurrence was allegorized very early : the boat
being taken as representing the Church ; the net, doctrine ; the sea,
the heathen world ; the bursting of the net, heresies. The fish was a
favorite symbol among the early Christians, especially as the initial
letters of the Greek phrase : Jesus Christ, Son of God, Saviour, made
up the word meaning fish (I^fuf). The miracle after the resurrection
(John 21), in which Peter was equally prominent, when the Shepherd's
duty was added to that of the Fisher, forms a parallel and contrast to
this one. The earlier miracle is ' symbolical of the gathering of men
into the outward kingdom of God on earth, from which they may be
lost ;' the latter one of ' the gathering of the elect souls into the king-
dom of glory, none of whom will be lost.' Trench (after Augustine).
The Healing of a Leper, vers. 12-16.
Parallel passages : Matt. 8 : 1-4 ; Mark 1 : 40-45. This miracle is placed in its pro-
per chronological position by Mark , Matthew inserts it immediately after the Sermon
on the Mount. The locality is uncertain, but it seems not to have been Capernaum.
Ver. 12. One of the cities. None of the Evangelists name
the place. Full of leprosy. A phrase of medical accuracy, pro-
bably referring to the severity of the disease in this case. Leprosy
was a loathsome cutaneous disease, prevalent in Egypt and else-
where in the Levant, in a more virulent form, it would seem, in
ancient times than at present. In Lev. 13, we find the details in re-
gard to the disease, and in Lev. 14 and 16 the regulations of the Mo-
saic law in the case of a cure. These regulations were sanitary, and
yet had a deep religiousj significance. Since the malady was hereditary,
but not contagious, the minute regulations can only be accounted for
by finding in them* the design of making the leper a type of man dead
in sin. No remedy was known, yet recovery took place. During the
progress of the disease the lepers were unclean ; to touch them was for-
bidden. When cured, the subject must appear before the priest, and
offer a sacrifice (Lev. 16 ; comp. ver. 14), which pointed in its form to
the same typical significance just indicated. Fell on his face; an
act of reverence, but not necessarily of religious worship. Lo'd.
78 LUKE V. [5 : 13-15.
13 thou wilt, thou canst make me clean. And he stretched
forth his hand, and touched him, saying, I will; l>e
thou made clean. And straightway the leprosy de-
14 parted from him. And he charged him to tell no man :
but go thy way, and shew thyself to the priest, and
offer for thy cleansing, according as Moses commanded,
15 for a testimony unto them. But so much the more
went abroad the report concerning him : and great
multitudes came together to hear, and to be healed of
Possibly implying some faith in Jesus as the Messiah. If thou wilt,
thou canst make me clean. Whatever the leper might have
heard of the power of Jesus, this shows strong faith, and that from an
outcast.
Ver. 13. He stretched forth, etc. This touch was significant,
in many ways, and was an evidence of courage on the part of our Lord.
Be tbou made clean ; the R. V. properly makes this clause con-
form to that in ver. I '2 Straightway the leprosy departed
from him. Luke, as physician, chooses his language with accuracy,
lie. as well as the others, emphasi/es the point that the cure was in-
stantaneous. By so much as the disease often exceeds that of leprosy
is the fact of more importance in its lesson respecting Christ's aliility
ami willingness to save, arid to save at once him who lielievcs.
Ver. 14. Charged him to tell no man. As the context sug-
gcrs. because he must first fulfil the Levitical requirements; but also
to avoid such notoriety, as would awaken hostility and arouse false
Messianic hopes among the people. It may well be imagined that the
man himself was one who needed to lie told to keep silence. But go
thy way. A different word from that used by Matthew and Mark.
In the other accounts the Am. Com. render simply 'go.' '1 he change
to the direct address is not uncommon in the (iospels. Shew thyself
to the priest. The priest of the district, whose duty it would be to in-
spect the healed leper twice. Offer for thy cleansing, according
afl Moses commanded. Lev. 14: :in. ->\. Our |...nl never set
Himself in opposition to the Mo-aic law. Its ceremonial roc|uircmcnt3
were aKi-o._Mt-d by Ills death and re<u rrect ion ; not before these events.
For a testimony unto them. A public alteration that the cure
:.-cted. In this ease, it is true, it involved a higher testimony,
but our Lord's words do not of themselves indicate' this.
Ver. lf>. But BO much the more. etc. As Mark shows, in con-
seqncnce of the disobedience of the leper. Hut this is no excuse for
disobedience. The report concerning him. The word 'report'
is that rendered 'matter' in Mark 1: \'>. It is literally, 'word.'
This variation was necessitated by the difference in the accompanying
terms in the two accounts. Matthew says nothing of this result.
5 : 15-18.] LUKE V. 79
16 their infirmities. But he withdrew himself in the de-
serts, and prayed.
CHAPTER 5: 17-26.
The Healing of a Paralytic.
17 And it came to pass on one of those days, that he
was teaching ; and there were Pharisees and doctors
of the law sitting by, which were come out of every
village of Galilee and Judaea and Jerusalem : and the
is power of the Lord was with him ' to heal. And be-
1 Gr. that he should heal. Many ancient authorities read that he should heal them.
Great multitudes came together, etc. Both to hear and to be
cured. The next verse shows that however willing IlB was to teach
and to heal, it was His wish to avoid the multitudes.
Ver. 16. But he withdrew himself, etc. Comp. Mark 1 : 45.
How long this retirement continued is not known And prayed.
Peculiar to Luke, and indicating that this popularity called for special
communion with His Father. It was His habit to do this ; comp. Matt.
14: 23; Mark 6 : 46; John 6 : 15.
The Healing of a Paralytic, vers. 17-26.
Parallel passages: Matt. 9: 2-8; Mark 2: 1-12. Both of these passages show that
the miracle took place after a return to Capernaum ; but Mark gives the relative po-
sition of the event, with most accuracy. It is the first recorded incident after the
retirement following the healing of the leper. Luke's account has marks of inde-
pendence.
Ver. 17. On one of those days. Probably referring, but very
indefinitely, to the preaching tour of chap. 4: 44. Pharisees and
doctors (i. e., teachers) of the law. Peculiar to Luke; but the
other Evangelists speak of the 'scribes' as objecting. Sitting by.
Both Jesus and His audience may have been sitting. No special im-
portance is to be attached to the position. Out of every village,
etc. From all parts, not necessarily from each and every village.
Jerusalem. Probably they had come with hostile purpose, since on
this occasion we first discover an indication of antagonism. And
the power of the Lord was with him to heal. The reading
followed in the text of the R. V. is sustained by Aleph, B, L, and some
minor authorities. ' Lord' refers to God, although Luke often applies
the term to our Lord. The gathering of the crowd and its extent is
vividly depicted by Mark.
Ver. 18. Men bring on a bed. A 'pallet' borne by four men
(so Mark). A man that was palsied. In the other accounts the
man is spoken of as a ' paralytic ' (so literally) ; Luke in both instances
80 LUKE V. [5: 10-21.
hold, men bring on a bed a man that was palsied :
and they sought to bring him in, and to lay him be-
19 fore him. And not finding by what u-ay they might
bring him in because of the multitude, they went up
to the housetop, and let him down through the tiles
20 with his couch into the midst before Jesus. And sec-
ing their faith, he said, Man, thy sins are forgiven
21 thee. And the scribes and the Pharisees began to
reason, saying, Who is this that speaketh blasphe-
(here and ver 24) uses a more exact expression defining the diseased
state of the man. The R. V. indicates the difference by rendering
respectively: 'sick of the palsy' and 'was palsied." The A. V. makes
an unnecessary variation between this verse and ver. 24. And they
sought to Bring him in, etc. In all the accounts, tlu-ir faith is
spoken of (see ver. 20).
Ver. 19. Not finding, etc. The crowd blocked up even the
door-way from the inner court to the street ; probably filling the street '
also. They went up to the house-top. Eastern houses often
have outer stairs to the house-top. The house may have had but one
story, certainly not more than two Let him down through the
tiles. Digging through the flat roof, as Mark plainly declares. Such
an action would not be diHicult, and certainly would not be regarded
as a wanton destruction of property. Into the midst before
Jesus. Our Lord was probably in a large room looking out upon the
interior court of the house. The distance from the roof could not
have been very great : the whole narrative seems natural enough to
those who know anything of Oriental buildings and habits.
Ver. L'O. Seeing their faith. So all the accounts. 'Their
faitli ' made a visible demonstration of its existence and strength.
Man. thy sins ate forgiven tbee. Matthew and Mrk : 'Son.'
There are curious minor variations of form in this declaration of for-
giveness. Luke's report i< fuller, adding -tliee.' which later manu-
scripts insert in the other two accounts. The cheering language as-
sures of a ttate of forgiveness, as the tenor of the original indicates.
Ver. 'Jl. And the scribes and the Pharisees. Luke only
tells that they were Pharisees (see ver. 17 . Began to reason.
The thought was. not yet expre-s'-d (sec ver. i, and the parallel ac-
counts, ; but. it arose at once. Who is this that speaketh blas-
phemies? Comp. the more vivid language of Mark (in the H. \ .
This was the wrong inference from a correct principle, namely:
Who can forgive sins, but God alone ? They failed to see
that Christ's forgiving sin< was in accordance witli this principle, and
our Lord now begins to prove that He wo.s acting by Divine authority.
5 : 22 24.] LUKE V. 81
22 mies ? Who can forgive sins, but God alone ? But
Jesus perceiving their reasonings, answered and said
23 unto them, * What reason ye in your hearts? Whether
is easier, to say, Thy sins are forgiven thee; or to say,
24 Arise and walk ? But that ye may know that the
Son of man hath 2 power* on earth to forgive sins (he
said unto him that was palsied), I say unto thee,
Arise, and take up thy couch, and go unto thy house.
1 Or, Why. 2 Or, authority.
* authority in the text. Am. Com.
Ver. 22. Perceiving their reasonings. This, of itself, might
refer to His notice of their dissenting looks; but Mark's language
points to an internal apprehension ('in His spirit'). The word 'rea-
sonings ' has usually a bad sense in the New Testament. It is allied
in form to the verb 'reason' (vers. 21, 22). What, or, 'why.' The
term has both meanings. Reason ye in your hearts. This clearly
suggests that they had not expressed their objection in words audible
to Him. That evil reasoning is meant, appears from Matt. 9 : 4.
Ver. 23. Whether is easier, to say. As far as mere saying
was concerned, one was as easy to articulate as the other. But He
could say: Thy sins are forgiven thee, and yet not give visible
demonstration that His words had validity. If He said : Arise and
walk, the question of His authority was subjected to a test, which
admitted of immediate application. That test He now Himself applies
to overthrow their objection.
Ver. 24. But that ye may know ; in accordance with the test
proposed by His previous question. That the Son of man. This
is the first time our Lord publicly applies this title to Himself; to
Nicodemus He had already used it (John 3 : 13, 14). It is equivalent
to Messiah ; referring to Him as the Second Adam, the Head and
Representative of renewed humanity. Comp. Dan. 7: 13, and the
various passages in which our Lord uses the phrase. It does not
occur in the teaching of the Apostles. 'Just as in His title of Son of
God, Jesus included whatever He was conscious of being for God, so
in that of Son of man He comprehended all that He felt was for men'
(Godet). Hath power (or, better, 'authority') on earth, where
He appears as Son of man, ' He that descended out of heaven ' i John
3: 13). It seems unnecessary to divide His Divinity and humanity
in discussing this claim. As Son of God, He had this authority by
inherent right; as Son of man, He exercised it and proved it on earth.
Unto him that was palsied; as in vcr. 18. Take up thy
couch. Here and in ver. 19 we find the diminutive of the word
used in ver. 18 (and by Matthew) ; Mark has a different term. The
scene is one of the most remarkable portrayed by the Evangelists ; it
soems more vivid and is more suggestive with every re-perusal.
82 LUKE V. [5 : 25-27.
25 And immediately he rose up before them, and took
up that whereon he lay, and departed to his hou-e,
26 glorifying God. And amazement took hold on all,
and they glorified God; and they were filled with
fear, saying, We have seen strange things to-day.
CHAPTER 5: 27-39.
The Call of Levi, and the Discourse at his House.
27 And after these things he went forth, and In-held a
publican, named Levi, sitting at the place of toll, and
Ver. 25. And immediately, not, ' straightway.' Rose up; a
different word from that in ver. '24. That whereon he lay. Still
a tliinl expression applied to the bed. The euro was instantaneous.
It was complete; but it called for faith and obedience on the part of
the man. Glorifying God. This was an evidence of tin- tnr-ivc-
iii'" as well as of the cure. Those whom Jesus blesses are still the
living witnesses to the truth of all His claims.
Ver. 26. And amazement took hold on all, etc. Luke alone
mentions all three emotions of wonder, gratitude, and tear. Matthew
speaks of the last two ; Mark, of the first two. Wonder at the gospel
is folly, if it does not lend men to glorify God. Matthew indi-
cates that these feelings were those of the people, not of the scribes
and Pharisees. Strange things. Our word panvim. is taken from
the word here used. Stranger than these strange things is unwilling-
ness to receive forgiveness from One who for centuries has proved His
power on earth to forgive sins.
The Call of Levi, and the Discourse at his House, vers. 27-39.
Parallel paiwase* : Matt. 9: 9-17; Mark 2: 13-22. There r:m be no reasonai.li-
ilmilit thiit l.i-vi wat identical with Matthew tin- Ap..-tle ati-1 Kv;u, b liiin-
M full ilet.iil- anp-eini: ilh tin- accounts of Mark aii'l I. like except in tin- mat-
ter of tli" ii. urn-. It wa natural that th -limiM croup the i-\ -\\\< narratc<l
in tlii parairi.iph. whether they w-n> cunni-ctcil in time nr ii"t. TlnTc can ! littli-
il'iiilit tint tin' call "I" l.i'vi f.,|l.i-,| the healing of tin- panil.Mic. tmt tli-- t'.-.i-t ati.l tin-
HI niii^t hn\ -i-nrrfl after the return from (iailara i Matt '.' : l>i, hich Mark
Hii'l laike properly plan- Liter in the hi-tory. lli-m-e th'- ] rftkM ' is im-
tin -h it. 1\ after chap
Ver. 27. He wont forth; from the house; probably very soon
after the miracle. Beheld a publican ; implying that He looked
upon him, observed him. Named Levi; 'the son of .\lplr.i-ns '
i \1 irk ). Sitting at the place of toll. So nil the accounts. He
too was at his regular employment, when called by our Lord. That
this ' toll booth ' was between Capernaum and the lake seems probable
5 : 28-32 ] LUKE V. 83
28 said unto him, Follow me. And he forsook all, and
29 rose up and followed him. And Levi made him a
great feast in his house : and there was a great multi-
tude of publicans and of others that were sitting at
so meat with them. And l the Pharisees and their scribes
murmured against his disciples, saying, Why do ye eat
31 and drink with the publicans and sinners ? And Jesus
answering said unto them, They that are whole have
32 no need of a physician ; but they that are sick. I am
1 Or, the Pharisees and the scribes among them.
(Mark 2 : 13). Levi's position was an important one, since Capernaum
was on the commercial highway from Damascus and the interior of
Asia to the port of Ptolemais on the Mediterranean. Follow me.
A specific call to personal attendance on our Lord. Only in the case
of Apostles have we a record of such a call.
Ver. 28. Forsook all. Peculiar to Luke. It implies not only the
actual relinquishment of what he was then doing, but the spirit in
which he followed. We may infer that he relinquished considerable
wealth.
Ver. 29. A great feast. Luke alone thus characterizes the
' feast.' In his house : in Levi's house. It is idle to create a dis-
crepancy between this and the other accounts, by insisting that the latter
refer to the house of Jesus. A great multitude of publicans
and of others, etc. In the other accounts, ' publicans and sinners,'
as so often.
Ver. 30. And the Pharisees and their scribes. The evidence
for this reading is decisive, and the rendering in the text is preferable.
Comp. Mark : ' And the scribes of the Pharisees.' Oriental habits
would allow these to press into the court, during or after the feast.
Murmured against his disciples; the objection was addressed to
them, though aimed at Him. Why do ye eat, etc. Matthew and
Mark represent the objection as raised against the conduct of our Lord.
But the disciples also ate with the (the article is properly inserted in
the R. V.) publicans and sinners. Eating together with such per-
sons was entirely contrary to the notions of propriety which obtained
among the Jews in general, but which were deemed of special weight
by the Pharisees. The result would be a protest from the Pharisees
against both the Master and His disciples.
Ver. 31. And Jesus answering 1 , etc. Since the objection was
really against His conduct, They that are whole have no need
of a physician. This is word for word the same in all the accounts;
but the A. V. needlessly varies in the translation. The principle is first
given in figurative language, then follows the literal application.
Ver. 32. I am not come, etc. Luke alone, according to the best
84 LUKE V. [5 1 33-36.
not come to call the righteous, but sinners to repentance.
33 And they said unto him, The disciples of John fast
often, and make supplications ; likewise also the r//.v-
34 ciplcs of the Pharisees ; but thine eat and drink. And
Jesus said unto them, Can ye make the sons of the
bridechamber fast, while the bridegroom is with them?
35 But the days will come; and when the bridegroom
shall be taken away from them, then will they fast in
36 those days. And he spake also a parable unto
authorities, inserts the phrase: to repentance. Those who are
really righteous do not need such a Saviour, but those who are sinners
are called by Him to repentance. In one aspect the objectors were
' righteous' and the ' publicans ' were certainly ' sinners.' I5ut under
the circumstances there must be admitted a reference to the false views
of the Pharisees, respecting their own character, (.'omp. Mutt. 9: 13.
Ver. 33. And they said unto him. This seems to refer to the
scribes and Pharisees (ver. ((). Matthew makes 'the disciples of
John' the questioners, and Mark joins both classes. Both were pre-
sent ; they were together in their practice, as probably in their objec-
tions. The disciples of John, etc. Tliis is not in the form of a
question. And make supplications. Peculiar to Luke. It re-
fers tn stated prayers, like tltose of ascetics Like wise also, etc.
The disciples of John would naturally follow the example of their
teacher, while the Pharisaical party magnified these outward forms ;
comp. Matt. 6.
Ver. :; J. Can ye make, etc. Luke brings out the reason why
the objectors must fail to make the disciples fa-t. The sons of the
bridechamber. The male companions of the bridegroom in Oriental
wedding fe-tivities. While the bridegroom is with them. 'Ihe
Bridegri'om is Cliri-t ; the companions are His disciples.
Vcr. :;."). But the days will come. Notice the solemnity ..f
the language, a> it appears in the more exact form of the II. V. In
those days. When there is reason for fasting, true disciples will
l'i-t. Formal, prescribed fa<ts encourage Pharisaism.
Ver. :;*i. Sj.ake also a parable. Here the reference is to the
figurati.-c language, not to a parable as we use the term. No
man rendeth. The verbs are different in all three accounts.
From a liew (Matthew and Mark: 'undressed) garment. 'Jliere
are other minor point* of difference in the accounts. Else he will
rend the new, and also, etc. This part of the verso diners fn in
the parallel passage-;, in representing ii d^nhl, di-:idv;.nta'/o. ' In
Matthew and Mark the mischief done is differently Our
IcM i- ilii-ant, and represents to us the ^joi'ing of both sys-
tems by the attempt to en t raft the new upon the old; the new loses
its completeness ; the old, its consistency.' Alford.
5 : 37-39.] LUKE V. 85
them : No man rendeth a piece from a new garment
and putteth it upon an old garment ; else he will rend
the new, and also the piece from the new will not agree
37 with the old. And no man putteth new wine into old
^vine-skins; else the new wine will burst the skins,
and itself will be spilled, and the skins will perish.
38 But new wine must be put into fresh wine-skins.
39 And no man having drunk old wine desireth new :
for he saith, The old is 2 good.
1 That is skins used as buttles. 2 Many ancient authorities read better.
Ver. 37. Few passages given by all three Evangelists have been so
altered by the copyists as that contained in vers. 37, 38, and in none
does the independence of the three appear more clearly. Old wine-
skins. See the marginal note. The old skins would sustain the
pressure from the fermentation of the new wine. Skins, in the re-
mainder of the verse, is the same word as ' wine-skins'; but it was not
necessary to repeat the full form. Itself be spilled, etc. The new
life is lost and the old form ruined by the attempt to conserve the
former through the latter.
Ver. 38. But new wine must be put into fresh wine-skins.
This form is peculiar to Luke ; but the thought is the snme in all the
accounts : New life requires fresh forms. The application of the en-
tire figure may be seen in every period of the history of Christ's peo-
ple. The new life must be from Christ to require the fresh form,
while the form of Christ's appointment remains always fresh. Human
additions ever grow old and obsolete.
Ver. 39. And no man having drunk old wine desireth
new; for he saith, The old is good. Some authorities read
' better ' (as in the A. V.) ; a reading due to an attempt to explain the
sense. This verse gives completeness to our Lord's discourse, and
contains the final answer to the objection raised in ver. 33. There is
no comparison between the relative excellence of new and old wine,
but simply a statement of the wish ('desireth') of one accustomed to
drinking old wine. The one accustomed to the old wine, says : The
old is pleasant, good enough for me, I have no desire to try the new.
This is precisely the attitude of a false conservatism. (The use made
of the phrase : ' the old is better,' to oppose the Revised Version,
would be ludicrous, were it not a dishonest application of the words of
Christ.) The original application to the objectors was intended
by our Lord mainly for the instruction of His own disciples, to
show ' how natural it was that disciples of John and of the Phari-
sees could not bring themselves to give up the old forms and ordi-
nances, which had become dear to them, and to substitute the new life
according to His principles' (Meyer). The 'old' throughout is what
86 LUKE VI. [6: 1.
CHAPTER 6: 1-11.
Two Sabbath Controversies.
6 : 1 Now it came to pass on a * sabbath, that lie was
going through the cornfields; and his disciples plucked
the ears of corn, and did eat, rubbing them in their
1 Many ancient authorities insert tecond-firit.
is Jewish ; the 'new,' what is distinctively Christian, the grace and
freedom of the gospel. The first disciples, as Jews, were not ready :il
once to relish the new wine. The warning against, bringing legalism
into the gospel is contained in all the accounts; but here we have a
much needed admonition to patience. Even if men oppose the new
and the true, because they are content with the old, and will not take
the trouble to examine what is new, much less to recognize any ex-
cellence in it, let us not grow weary. ' Rom. 14 contains the best
practical commentary on this word of the Lord' (Van Oosterzee).
Two Sabbath Controversies, vers. 1-11.
Parallel passages: Matt 12: 1-14; Mark 2: 233: 6. Luke's account resembles
more closely that of Mark ; but the arguments in regard to Sabbath observance are
found in both the other narratives. There arc a few new details, one of which (the
i ..mmon reading in ver. 1) has caused much difficulty. There had already boon a con-
troversy about the Sabbath with the Jews at Jerusalem (John 5: 10-18), on the theory
.that tin* feast |>ken of was a Passover. The common view makes this the first event
after the second Passover, and seeks here a confirmation. But, according to Andrewn,
it was two months after that Passover, in the first year of the (ialil.-i an ministry. In
any case, the accounts of Mark and Luke make it evident that the STIIIOH on tint
Mount was delivered after these controversies. The omission of any reference to thn
Sabbath observance in that discourse is properly due to the hostility which grew out
of our Lord's attitude on this subject. It must be remembered that formalism, en-
tn-nehed behind prejudice!* both national and religious, found it.t stronghold in .lew-
Uh Sabbatarianism. This must bo attacked, and that too with wearing taken from
the Old Testament (eom].. the fuller argument in Matthew 1 . Hut the Lord of the
Sabbath has not abolUlu d it ; He has t.uuht us how to observe it rightly.
Ver. 1. On a sabbath. The marginal reading 'second-first,' has
upport, lint is omitted in six of the best manuscripts : :in d also
by minor authorities. The evidence would be conclusive against it,
were not the longer reading the more difficult one. It is probable
that this unusual phrase arose from tin- pulling together of two
Creek worda (second . . first), which had been written in the mar-
gin to distinguish this Sabbath respectively from that mentioned in
4: 31, and that in ver. G. If Luke did use it, the meaning must
have bei-n one known to Theopliilus. Explanations of the common
reading: (1) That it meant a feast-day immediately following tho
Sabbath (but thus the. controversy about Sabbath observance loses
6 : 2-4.] LUKE VI. 87
2 hands. But certain of the Pharisees said, Why do ye
that which it is not lawful to do on the sabbath day ?
3 And Jesus answering them said, Have ye not read
even this, what David did, when he was an hungred,
4 he, and they that were with him ; how he entered into
much of its point) ; (2) a Sabbath preceded by a feast-day; (3) the
first day of unleavened bread ; the Sabbath following the second day of
the Passover, from which the seven weeks to Pentecost were reckoned
(the usual view); (4) the first Sabbath of the second month; (5) the
first Sabbath of the second year in the cycle of seven years. This
would fix the date as the first Sabbath in the month Nisan, u. c. 782.
(6) That this was the first Sabbath of the Jewish religious year; the
civil year having its first-first Sabbath. But of this there is no positive
evidence. All these explanations assume that Theophilus was ac-
quainted with a technical term in the Jewish Church year, which is
not found anywhere else. (7) That Luke had already told of two
Sabbaths (4 : 16, 31), and as he now begins to tell of two more, he
speaks of this as the first of the second pair, i. e., 'second-first.' But
what reader would have understood it so at first sight ? The grain
might be ripe in April, May, or June, so that we cannot thus deter-
mine the time of year. Rubbing them with their hands. Pe-
culiar to Luke. The form indicates that they rubbed and ate, as they
went. It is probable that this ' rubbing ' constituted the technical
offence.
Ver. 2. 'Unto them' (A. V.) is to be omitted. Still, the disciples
are addressed : in Matthew and Mark, our Lord. The Pharisees re-
monstrated with those who did the unlawful act, but would make our
Lord responsible for it. Not lawful on the sabbath day ?
The taking of the grain was lawful (Deut. 23: 25), but gathering and
rubbing out the kernels was constructively harvesting and threshing,
and hence, laboring. 'Sabbath days' (A. V.) is incorrect; the plural
form has a singular sense, and is rendered 'Sabbath-day' everywhere
in the R. V. For the singular, ' Sabbath ' is used.
Ver. 3. Have ye not read even this ? A strong expression
(comp. Mark 12 : 10) implying their utter ignorance of what the
Scriptures meant. What David did. See 1 Sam. 21 : 1-6. ' Jesus
would certainly have had no difficulty in showing that the act of the
disciples, although opposed perhaps to the Pharisaic code, was in
perfect agreement with the Mosaic commandment. But the discussion,
if placed on this ground, might have degenerated into a mere casuisti-
cal question. He therefore transfers into a sphere in which He feels
Himself master of the position. The conduct of David rests upon the
principle that in exceptional cases, when the moral obligation clashes
with the ceremonial law, the latter ought to yield ' (Godet). See the
principle clearly stated in Mark 2 : 27.
Ver. 4. The house of God. The tabernacle at Nob. The
88 LUKE VI. [6 : 5-8.
the house of God, and did take and eat the shewbread,
and gave also to them that were with him; which it
is not lawful to eat save for the priests alone ?
5 And he said unto them, The Son of- man is lord of
the sabbath.
6 And it came to pass on another sabbath, that he
entered into the synagogue and taught : and there was
7 a man there, and his right hand was withered. And
the scribes and the Pharisees watched him, whether
he would heal on the sabbath ; that they might find
8 how to accuse him. But he knew their thoughts; and
' he said to the man that had his hand withered, Rise
shewbread. Comp. Exod. 25 : 30 ; Lev. 24 : 5-8. The argument
from the example of David is the principal one, as it is given in all three
accounts.
Ver. 5. In one of the old manuscripts, this verse is placed after ver.
10, and instead of it here words to this effect : ' Observing on the same
day one laboring on the Sabbath, He said to him : if thou knowest
what thou doest, thou art blessed; if thou knowest not, thou art
cursed and a transgressor of the law." But it is improbable th.it any
one would have been thus laboring, or that our Lord would thus create
needless opposition and misun Irr-tunding. The Son of man is
lord of the sabbath. On the phrase ' Son of man,' see chap 5 :
24. This utterance is recorded by all three Evangelists. It implies
His authority to modify Sabbath law ; hence is a higher principle than
that on which David acted. For what end He exercises this authority
is plain from Mark 2 : 27 : ' The Sabbath was made for man, and not
man for the Sabbath.'
Ver. 6. On another sabbath. Probably the next one. This
seems more likely than the supposition that the next day w:is observed
as a Sabbath. The synagogue. The pl.-ire j- nt indicated, but
was probably some important town. His right hand. Specified by
Luke only. The entire clause is properly rendered in the II. V.
Ver. 7. The scribes and the Pharisees. The original repeats
'the' i A. V. omits). Watched, 'were watching.' Heal on the
sabbath, not, 'Sabbath day;' the singular form here used is generic.
That they might find him to accuse him. Luke's expression
is nioit full.
Ver. 8. But he knew their thoughts, or, 'reasonings,' as in
chap. r> : -_'2. The man that had his hand withered. Notice the
proper substitute of 'that' for 'which' (A. V.I. and the more exact
ren lei-ing his hand withered. 1 Rise up, and stand forth in the
midst. Luke is most graphic here, but omits the question given in
Matt. PJ: 11. PJ.
6: 9-12] LUKE VI. 89
up, and stand forth in the midst. And he arose and
9 stood forth. And Jesus said unto them, I ask you,
Is it lawful on the sabbath to do good, or to do harm ?
10 to save a life, or to destroy it ? And he looked round
about on them all, and said unto him, Stretch forth
thy hand. And he did so: and his hand was restored.
11 But they were filled with badness; and communed
one with another what they might do to Jesus.
CHAPTER 6: 12-19.
The Choice of the Twelve; the Multitudes thai attended
Jesus.
12 And it came to pass in these days, that he went out
into the mountain to pray ; and he continued all night
1 Or, foolishness.
Ver. 9. To do good, or to do harm, more exact than ' evil '; the
comparison being between benefiting and injuring not between doing
right and wrong. To save a life, or to destroy it. ' By reason of
His compassion, He feels Himself responsible for all the suffering
which He fails to relieve' (Godet).
Ver. 10. And he looked round about, etc. With anger and
grief (Matt. 3 : 5J. Stretch forth thy hand. So in all the ac-
counts ; curiously enough the A. V. has ' thine hand ' in Matthew and
Mark; 'thy hand' here. Was restored. The whole, 'whole as
the others' are found in Matthew ; but not in Mark and Luke, accord-
ing to the best authorities.
Ver. 11. Filled with madness. Literally, 'unwisdom.' 'fool-
ishness' (so R. V. margin). It is implied that their wicked folly be-
came a senseless rage. And communed one with another, etc.
Mark is more specific in his account of their plotting: ' And the Phari-
sees went, and straightway with the Herodians, took counsel against
Him, how they might betray Him.' It was folly for them, out of hate
to such an One and on such grounds, to make an alliance with their
political .foes.
The Choice of tKe Twelve; the Multitudes that attended Jesus, vers. 12-19.
Parallel passages : Matt. 4 : 24, 25 ; 5 : I ; 10 : 2-1 ; Mark 3 : 7-19. Luke and Mark
give the list of the Twelve in connection with their being chosen ; Matthew in the ac-
count of their being sent forth (Matt. 10; comp. Mark 6: 7 ff. ; Luke 9: 1-6). Vers.
17-19 describe the multitudes to whom a discourse (vers. 20-49) was delivered, which
seems to be identical with the Sermon on the Mount. Mark places the description of
the multitudes before the names of the Twelve This variety in connection with sub-
90 Ll'KE VI. [C 13-15.
13 in prayer to God. And when it was day, he called
his disciples : and he chose from them twelve, whom
14 also he named apostles; Simon, whom he also named
Peter, and Andrew his brother, and James and John,
15 and Philip and Bartholomew, and Matthew and
Thomas, and James the son of Alphaeus, and Simon
Btantial agreement is a strong evidence of the independent origin of the Synoptical
GogjK-U.
Ver. 12. The mountain, Comp. Matt. 5:1. A strong hint of
identity with that occasion. Continued all night in prayer to
God. Peculiar to Luke. Prayer before the great choice. Conflict
too, since Judas was chosen.
Ver. 13. His disciples. In the wider sense; from this larger
company the Twelve were chosen. Apostles. The name was
probably given at this time. He intended to send them forth, although
the actual sending forth did not take place until after some training.
It was in keeping with such training that the name should be given
first, to keep the future duty before them.
V'-rs. 1416. THE LIST OK THE APOSTLKS as here given presents
no difficulties. The A. V. indicates an arrangement in pairs, but the
word ' and ' must be inserted before each name after that of Peter, and
thus this arrangement loses its support. The Twelve are grouped here,
as in all the catalogues, with the names of Peter, Philip and James
the son of Alphaeus, as fust, fifth and ninth, and that of Judas
Iscariot lust. Between these the same names (or two names of the
same persons) occur; but in different order.
Ver. 14. FIRST Gnorr, comprising the lour fishermen, to whom a
certain precedence is given, not only in the lists, but in the history.
Simon, whom be also named Peter. The latter the Apostolic
name; coinp. the announcement of it in John 1: 42. He was the
leader; coinp. Matt. 16: 16-1U, ami parallel passages. Andrew
his brother; mentioned here for the first time by Luke. James
(Jacob) and John; comp. chap. 5: 10. In the list in Acts Luke
places John next t<> l'et< r, as the two seem to have become the promi-
nent pair in the Church at Jerusalem. The order of Matthew is as here.
NI> (.iiiuri 1 . Philip, of Ilcthsaida, previously known to the
fishermen, and first called by Jesus to follow Him (John 1 : 40-44).
Bartholomew. A< he is so frequently joined with Philip, he has
jppo<cd to be Nathanacl whom the former brought to Jesus (John
1 : I:!). This name means 'son of Tholmai.' It occurs in the Gospel
hi.Mory only in the lists of the Twelve.
Ver. !">. Matthew. Evidently Lcvi, the son of Alphaeus, but not
a brother of James the son of Alph:rus. In his own Gospel Matthew
not only calls himself the publican, 1 but places himself last in the
second group. Thomas, whose surname, or other name, ' Didymus,'
6: 16,17.] LUKE VI. 91
1C which was called the Zealot, and Judas- the l son of
James, and Judas Iscariot, which was the traitor ; *
17 and he came down with them, and stood on a level
1 Or, brother. See Jude 1. * Became a traitor. Am. Com.
has the same significance, namely, Twin. ' Doubting Thomas ' is the
appellation given him from the occurrence narrated in John 20 : 24,
25. Mark gives the names of this group in the same order. THIRD
GROUP. James the son of Alphaeus. Thus designated to dis-
tinguish him from the son of Zebedee ; also called ' James the less '
(Mark 15: 46). The opinion gains ground that ' James, the Lord's
brother' (Gal. 1 : 19) was still another James. As Luke does not re-
fer to the brother of our Lord, the complicated question respecting
their relation to Mary and Joseph need not be discussed here. Suffice
is to say that the passage in Galatians does not necessarily imply that
the Lord's brother was one of the Twelve. The view that identifies
him with this James not only involves many conjectures, but is directly
opposed by John 7 : 5. The question is often prejudged by our un-
willingness to believe that Mary had other sons. Simon which
was called the Zealot. 'Canamean' (Matthew and Mark) proba-
bly means ' Zealot,' a term applied to a fiercely patriotic sect among
the Jews.
Ver. 16. Judas the son (or, 'brother') of James. This must
be ' Lebboeus,' or ' Thaddanis ' (Matthew; where the reading is doubt-
ful; (Thaddaeus, Mark), since that is the only person not already
identified. No change could have been made in the catalogue of the
original Twelve. He may have been a brother of the James just spoken
of, or the son of some other James. . We incline to the former view.
See Jude 1. It is held by some that Jude and Simon were also ' bro-
thers of our Lord ;' but this is less tenable than the view rejected above.
Judas Iscariot, which was the traitor, or, became a traitor.
The latter is more literal and exact. There is a solemn formality in
the Gospel references to Judas Iscariot. Why he was chosen remains
a mystery. ' Iscariot' means ' belonging to Kerioth,' a place in Judah
(Josh. 15 : 25). His father's name was ' Simon ' (see the correct read-
ing in John 13 : 26). It is supposed that Judas was a man of greater
natural endowments than the Eleven, and he certainly was the trea-
surer of the little company. The Apostles are frequently spoken of as
poor and ignorant ; but of this there is no evidence. Because they
were slow to learn what their Master would teach them, none of us,
ourselves so lacking in docility, should deem them exceptionally dull.
Ver. 17. This verse is so closely connected with ver. 16, which
should end with a semicolon (as in 11. V.) ; this close connection pre-
cludes the previous delivery of a discourse on the top of the mountain.
On a level place. This refers more naturally to a plain below
the mountain, but it can mean a level plaee on the mountain side. This
sense is adopted by those who uphold the identity of the two discourses,
92 LUKE VI. [6: 18-20.
place, ami a great multitude of his disciples, and a
great number of the people from all Judtea aud Jeru-
salem, and the sea coast of Tyre and JSidon, which
came to hear him, and to be healed of their dise
18 and they that were troubled with unclean spirits were
li) healed. And all the multitude sought to touch him :
for power came forth from him, and healed tkcni all.
CHAPTER 6 : 20-49.
Tfte Sermon on the Mount.
20 And he lifted up his eyes on his disciple*, and said,
Blessed are ye poor : for yours is the kingdom of God.
and is favored by the appearance of the locality where the discourse
was most probably delivered: the Horns of Hattin. The Apostles are
here represented as immediately about Him, then a great multitude
of his disciples (in the wider sense), then a great number of
the people, etc. This agrees with the probable position and compo-
sition of the audience as implied in Matt. 5: 1, while the specification
of the places from which they came agrees with Mark's account (3 : 7,
8) of the multitude attending Him about this time.
Vers. 18, 19. Comp. Mark 3 : 10, 11, which suggests that this con-
course and pressure of those who would be healed began before the
choice of the Twelve and continued after they came down. As how-
ever the object of their coming was to hear as well as to be healed \.-i-.
17), our Lord teaches them also. The miracles were designed to ! a
preparation for the instruction. Power came forth from him.
Conip. chaps. ~> \ 17: s : -jr, ; Murk > : :H) Notwithstanding the>e
tokens of great popularity, this wax a critical point in our Lord's minis-
try. The opposition of the I'lmrisi-cs must sonn lead to an open rup-
ture. Tie could not trust the multitudes: therefore !!< now singles
out the little band to whom He could commit the great work in the
future. These He will train, and their training began in the sutise-
<|iient discourse, which like most of our Lord's utterances was instruc-
tion for His friends, hut an offence to His fies. Norn- the less so now,
when it is the fashion for unbelievers to praise the ethical beauty of the
Sermon on the Mount.
The Sermon on the Mount, vers. 20-49.
-.n, <.n tlv wholM. m.ivt satisfactory to resrard thi* as another report of the din-
course _ . r >-7). No difficulty is found in liartinmi/ing the
nccoiiiii- on vor. 17). Nor i- tlu-r-- .-my r. :i-..-i:i!'l.' dnul.t tl. .
ii ..ii tin- Mount in adv;inr.- ,.f jt pr-.p-r chronological
Tin- two rc|>rtn liavt- *> many points of rewnil.l.i i <>ur regard-
G : 20.] LUKE VI. 93
ing them as delivered on entirely different occasions. It is possible, but not probable,
that the two discourses were delivered in immediate succession. The detailed reference
to locality and other circumstances seems incompatible with the view that these are
different summaries of our Lord's teachings at this period of His Galilean ministry.
Of the two reports, that of Luke has greater logical unity (see below) ; but the subject
is the same : the state and duties of a citizen of the kingdom of heaven. In neither do
\ve find a statement of the method of becoming a citizen ; neither cun be a substitute
for the full explanation of the Gospel facts made by the Apostles in their subsequent
discourses and Epistles. Those who exalt the ethical beauty of these teachings above
their religious significance have failed to understand the contents and aim of the Ser-
mon on the Mount. The kingdom of God was the great idea in the mind of the Jews.
However erroneous their expectations were, they were right in emphasizing it as the
kingdom of God.
Outline of the discourse as here reported. 1. The character of the citizens of the king-
dom of God ; vers. 20-26. 2. The new principle (of love) in this kingdom ; vers. 27-38.
3. Application of this principle to judgment of others and instruction of others; vers.
3945. 4. Conclusion, setting in a parable the judgment which will be passed upon all
who claim to be members of this kingdom ; vers. 46-49. Van Oosterzee gives the fol-
lowing general division of Luke's report : 1. The salutation of Love (vers. 20-26) ; 2.
The requirement of Love (vers. 27-38) ; 3. The importunity of Love (vers. 39-49 . (A
division into three paragraphs is more logical ; but the R. V. gives four, and there is a
marked transition of thought in vers. 39 and 45.)
Throughout there are contrasts made with the errors of Pharisaism, but we find no
such marked antithesis between the true and false conception of God's law as appears
in Matthew's report. Probably the purpose of Matthew's Gospel led to a fuller state-
ment of this part of the discourse. In the other report our Lord is presented as giving
the true spiritual exposition of the old law; in this He appears as setting forth a uew
law of love. But the two positions are substantially the same : the Jewish reader would
better understand the former ; the Gentile reader, the latter. The Evangelists vary in
their reports : both are correct, since it is the same Christ speaking the same truth.
Vers. 20-26. BEATITUDES AND WOES.
Parallel passage : Matt. 5 : 3-12. The character of the citizens of the kingdom of
God is indicated by four beatitudes and four corresponding woes ; the latter peculiar to
Luke. (In Matthew there are seven beatitudes, without the contrasted utterances.)
The first three pertain to the state of mind in which one enters the kingdom ; the
fourth referring to the persecuted condition of the subjects of the kingdom forms a
natural transition to the description of those who do not belong to it, including the
persecutors. The difficulty of inserting vers. 24-26 in Matthew's report of the sermon,
is one great argument against the identity of the two discourses. Some think th^y
were uttered on a different occasion and inserted here by Luke because of their appro-
priateness. They agree with the conclusion of the discourse, in both Gospels, which
contains a blessing and a woe in the form of a parable (vers. 47-49). All the reports
of our Lord's discourses are sketches of what He said, and there is every reason to be-
lieve that the leading, or central thoughts were repeated with various applications and
inferences so that two reports might be entirely correct, and yet introduce not only
different matter, but different applications of the same general statements. The reports
are too brief to be regarded as given word for word, and the method of instruction must
have been, line upon line,' etc.
94 LUKE VI. [6: 21.22.
21 Blessed are ye that hunger now : for ye shall l>e filial.
Blessed are ye that weep now: lor ye shall laiurh.
22 Blessed are ye when men shall hate you, and when
they shall separate you from their company, and re-
proach you, and cast out your name as evil, for the S. .11
Ver. 20. And he lifted up his eyes. This look indicates the
solemn opening of His discourse; comp. Matt. 5: 2: 'opened Ills
mouth.' His disciples, in the wider sense, though the Twelve were
nearest and the people present. Alford: ' The discourse was spoken
to the disciples generally, to the Twelve particularly, to the people
prospectively.' Our Lord probably sat as lie taught (comp. Malt. ~> :
I), as this was His custom and that of Jewish teachers in general. Nor
is this forbidden by ver. 17, since an interval of healing had <!
Blessed. ' All those persons who, in ordinary language, are called
unhappy, Jesus salutes with the epithet blessed' (Godot). Ye. This
is properly supplied, since in the reasons for the blessed no*-* tl..
ond person is used. Moreover in His audience were these to whom
His words most properly applied, representing not only the humble and
sorrowing, but those who felt their spiritual needs. In Matthew the
direct address appears tirt in ver. 11, but is implied throughout.
Poor, i. e., ' pO'>r in spirit ' (Matthew). To refer this only to literal
poverty, etc., and to limit the blessings to the ////*/></<// in the
M"--;ah's kingdom, is turbid. Ion by the context no loss than by tin- ac-
count in Matthew. Neither the Evangelist nor our Lord could moon
this. In chap. 12: 21; 1C : 11, Luke shows his knowledge of tho dis-
tinrtion between spiritual and earthly riches. An ftppetl on the part
of our Lord to the prejudices of the poor and miserable, like a modern
demagogue, is as contrary to His character as to the effect of His toa-h-
ing. The kingdom of God. Equivalent to 'the kingdom of hea-
ven' (Matthew). The latter phrase points to the kinplom as coming
fnun heaven ; this to it as belonging to God, in which His will is
supreme, His Person the living centre. Tho M'---:.i': i- its Kin-.
now ; but the subjects still pray : ' Thy kingdom come.'
Ver. 21. Blessed are ye that hunger now, otc. As in Mat-
thew's report the retereui-o is to spiritual hunger and sorrow. The
promises cannot IK- temporal in their significance, the characteristics
are distinctively spiritual ; although most of the niidicin-o were d.>ubl-
less of the poorer classes, then subjected to privation and o;ipres>ion.
I! t ver. '_'_' -how- that such outward atllictioiis hive the promise of
blowing only when inflicted 'for Chr;
\>r. ii2. When men shall hate you. Thi hatred is manif
in what follows: separate you, etc. This r , ; . ipul-i.ni, or
cxonMimunication, from the Jcwuh aration of
Christianity from Judaism is hinted at thus early, imrnodiat ely after
the choice of the Twelve. But all exclusion from intercourse may be
6: 23-26.] LUKE VI. 95
23 of man's sake. Rejoice in that day, and leap for joy :
for behold, your reward is great in heaven : lor in the
same manner did their fathers unto the prophets.
24 But woe unto you that are rich ! for ye have received
25 your consolation. Woe unto you, ye that are full now!
for ye shall hunger. Woe unto you, ye that laugh
26 now ! for ye shall mourn and weep. Woe unto you,
when all men shall speak well of you ! for in the same
manner did their fathers to the false prophets.
included Reproach. The same word as in Matthew. Active per-
secution is meant. Cast out your name as evil. The final con-
temptuous and malicious rejection. There is probably no reference to
their name as Christians. For the Son of man's sake. The bles-
sing is promised only to those who endure hatred, rejection, persecu-
tion, for Christ's sake ; for it is a blessing for Christ's sake.
Ver. 23. In that day, i. e., the day when this happens to you ;
not in the great day of the future, as in Matt. 7 : 22. Leap for joy.
"Peculiar to Luke. Your reward is great in heaven. This is the
key to the interpretation of all the preceding promises. For in the
same manner, etc. Matthew : ' the prophets which were before
you,' states more expressly the connection between the prophets and
the followers of Christ. All Christ's followers are not prophets, but
all represent that cause which the children of this world, in every gen-
eration, have hated.
Ver. 24. Rich, t. e., fancying themselves possessed of what they
crave and need. This class is made up largely of those actually
wealthy. For ye have received your consolation. Their
supreme desire has been gratified ; but this excludes that which alone
can satisfy. When wealth is regarded as the ' consolation,' there is
no place for Christus Consolator.
Ver 25. The woes are in direct contrast to the beatitudes of ver. 21.
Ver. 26. "When all me.n shall speak well of you. This may
be addressed, either to the rich, etc., or to the disciples. The former
agrees best with what goes before, but the latter is favored by the re-
ference to their fathers, which serves to distinguish those addressed
from the Jews. The wider reference would include the other; for
when all men speak well of a professed di-ciple, it is a proof that he
is not a disciple. ' Universal praise from the world is a stigma for the
Saviour's disciples, since it brings them into the suspicion : (1) of un-
faithfulness, (2) of characterlessness, (3) of the lust of pleasing. False
prophets can ever reckon upon loud applause.' Van Oosterzee.
% LUKE VI. [6 : 27-30.
27 But I say unto you which hear, Love your enemies,
28 do good to them that hate you, bless them that curse
29 you, pray for them that despitefully use you. To him
that smiteth thee on the one check offer also the other ;
and from him that taketh away thy cloke withhold not
30 thy coat also. Give to every one that asketh thcc ;
and of him that taketh away thy goods a.<k them not
Yers. 27-38. THE NEW PRINCIPLE or LOVE IN CHRIST'S KINGDOM.
Parallel passages: Matt. 5: 39-45; 7: 1-5,12. The report of Matthew introduces
this new principle of love us one explanation of tin- .1ewi>h nl<>ss on tin- command 'Thou
shall I'.ve thy neighbor, 1 and on the lejc lulion'ut, then universally recognized. As that
passage forms the culmination of our Lord's exposition of tin- law, we find no opposi-
tion between the two repoi ts. That is fuller ; this emphasi/.i-s the main thought. The
antagonism to the Pharisaical teaching is not i'Xprese-l, luit certainly implied. The
connection of thought in this panigruph in a whole is much closer than in the corres-
ponding passages in Matthew.
Ver. 27. Unto you which hear, f. t.. who now hear me. This
verse corresponds with Mutt. 6: 44. Love your enemies. Our
Lord could utter woes against the enemies of His people, but His peo-
ple were not to hate them hut to love them ; so that the connection
brings out the gospel principle of hating sin but not the sinner.
Ver. 28. Bless them that cuise you, etc. This verse occurs
only here. Mutt. 5: 44 has been enlarged by the scribes, so as to
contain all the precepts of vers. 27, 28. This is a beautiful specimen
of the form of Hebrew poetry ; notice its well balanced contrasts, its
repetitions (marred in the A. V., by the alternate use of 'which' and
'that' ), its climax, from hostile feeling to cruel act, from love to prayer.
It is easy to explain and to admire; but how hard to obey! Only
Christ's love can make obedience possible.
Ver. 29. To him that smiteth thee. etc. This and the follow-
ing verse are substantially identical with Matt. 5: 39, 40, 42, but with
several minor variations showing the independence of the Kvangeli.ts.
The precepts are paradoxical in form, and a litor.-il obedience in all
is not to be insisted upon. Still less can these injunctions be
u-"I as a weapon against Christians by those who would impose upon
thorn. 'The understanding, enlightened by the Spirit of Christ, and
the moral sense, guided by a tender conscience, must and can, in par-
ticular cases, decide whether love it-elf does not command to act direct-
ly i.ntrary t-> the l-'ttrr of the precept, in order to act agreeably to its
spirit ' i Van I >'.UT/ee)
Vrr. :'.n i 'hr M<li- of the precept given in Matt. 5: 42.
;>ti:m. M far a< In- i* concerned, would neither refuse anything
nor claim anything bud. If. therefore, he d- >'; cither one or the other,
it i- ulways <">ut <-f charily' (Godet). A high ideal, even when thus
guarded from extravagant litcrulncss.
6: 31-35.] LUKE VI. 97
31 again. And as ye would that men should do to you,
32 do ye also to them likewise. And if ye love them
that love you, what thank have ye ? for even sinners
33 love those that love them. And if ye do good to them
that do good to you, what thank have ye? for even
34 sinners do the same. And if ye lend to them of
whom ye hope to receive, what thank have ye ? even
sinners lend to sinners, to receive again as much.
35 But love your enemies, and do them good, and lend,
1 never despairing; and your reward shall be great,
and ye shall be sons of the Most High : for he is kind
1 Some ancient authorities read despairing of no man.
Ver. 31. And as ye would, etc. The Golden Rule, stated in
slightly different form from Matt. 7: 12. It is appropriately placed
in this connection, since it sums up the precepts vers. 27-30. Luke
omits the reference to ' the law and the prophets.' ' The Saviour gives
a touch-stone into the hands of His disciples, by which they might
prove themselves as to whether their demeanor towards neighbor-? and
enemies was in agreement with their duties ' (Van Oosterzee). It is a
rule for each one of us to apply to ourselves ; when we apply it to
others as respects their conduct towards us, we are apt to offend against
it most grievously.
Ver. 32. If ye love them that love you. Comp. Matt. 5 : 46,
which differs in minor details. Thank. The word is that usually
rendered 'grace,' and corresponds with 'reward' in Matthew. Sin-
ners. Matthew : ' publicans,' which in this connection conveys the
same thought. Christ's kingdom must have a higher rule of life than
that governing these classes.
Ver. 33. Do good to them, etc. Matthew: 'If ye salute,' etc.
The whole matter is taken out of the. region of barter, and transferred
into a region of grace and love ; comp. vers. 35, 36.
Ver. 34. And if ye lend, etc. Comp. Matt. 5: 42.
Ver. 35. But love your enemies, etc. This states positively
what has been negatively set forth in vers. 32-34. Never despair-
ing. Peculiar to Luke, and a peculiar expression. The common in-
terpretation, however appropriate, does not convey the usual sense of
the original, which means : 'despairing in regard to nothing,' *'. e., re-
garding nothing that you thus do as lost, for the reason that your re-
ward shall be great, ete. A slight change of reading, supported by
some authorities, gives the sense : 'despairing of no one.' Sons of
the Most High, i. e., of God, here and now, as evidenced by family
resemblance. For he is kind etc. Comp. the fuller statement in
Matt. 5 : 45.
7
98 LUKE VI. [6: 36-39.
36 toward the unthankful and evil. Be ye merciful, even
37 as your Father is merciful. And judge not, and ve
shall not be judged : and condemn not, and ye shall
not be condemned : release, and ye shall be released:
38 give, and it shall be given unto you ; good measure,
pressed down, shaken together, running over, shall they
give into your bosom. For with what measure ye
mete it shall be measured to you again.
39 And he spake also a parable unto them, Can the
Ver. 36. Be ye merciful, even as your Father is merciful.
The same thought as in Mutt. 5: 48: 'Ye therefore shall be perfect,
as your heavenly Father is perfect.' The likeness to Divine perfection
can exist only in moral qualities; highest among these is mercy. Tins
precept is virtually the theme oT the paragraph: Likeness to (Jod is
the new principle which rules in the kingdom of (od. In that king-
dom no lower standard can be allowed ; with such a Father this stan-
dard can be attained. How it can be attained (the method of this
Fatherly love in Redemption) could not be announced until the redeem-
ing facts had occurred.
Ver. 37. And judge not, etc. Luke is somewhat fuller here than
Matthew (7 : 1, 2). Release, etc. Peculiar to Luke, and referring
to acquittal in our judgments, rather than to the forgiveness of injury.
It is the opposite of what is forbidden in the previous part of the
verse.
Ver. 38. Give, and it shall be given unto you. This is be-
yond the previous precept*: I'o not condemn, but rat her acquit, yes,
give even to the unworthy. Pressed down, shaken together,
lunning over, as when one is measuring grain or some; dry thing.
There is no allusion to liquids in (lie last phrase. The whole is a
climax. (The word ' and ' is omitted ; the style is vivacious.) Shall
they give. Not 'men,' nor 'angels,' as some suppose, but 'they' in-
definitely. The main matter is the return itself, not the persons who
shall make it ; (iod can choose whatever agents He please for that.
Into your bosom. In Kastern countries the upper part of the gar-
ment could be used as a kind of pocket (comp. Ruth .'! : !">'. For
with what measure ye mei'e, etc. Comp. Matt 7:2; Mark J:
L'l. In the latter passage applied to hearing Christ's instructions.
In ver~. 87, - s we have a Is f:i/inix, not for the conduct of men toward
each other, but. solemnly asserting the principle of (lod's dealings,
lie is a merciful Father, but a just. Judge. His justice is here intro-
'I.H-,-,1 as a motive for us to be merciful.
Von!. 39-4, r >. APPLICATION or THE PRINCIPLE or I.OVF,
larall.-l panxagoa : Matt. 7 : 3-5, If., 18, 2"; 0.111],. M:.tt 1O : > I ; I.",; II; Vj
The connection of thought with what precedes U clone; much cluecr than in the latter
6: 40-42.] LUKE VI. 99
blind guide the blind ? shall they not both fall into a
40 pit ? The disciple is not above his l master : but every
one when he is perfected shall be as his faster,
41 And why beholdest thou the mote that is in thy bro-
ther's eye, but considerest not the beam that is in thine
42 own eye ? Or how canst thou say to thy brother,
Brother, let me cast out the mote that is in thine eye,
when thou thyself beholdest not the beam that is in
thine own eye? Thou hypocrite, cast out first the
beam out of thine own eye, and then shalt thou see
1 Or, teacher.
part of Matthew's report. But ver. 39 indicates that much may have been omitted.
Vers. 39, 40 are not found in Matthew's report of the Sermon on the Mount, but In
Matt. 15 : 14 ; 10 : 24. The close connection with what follows forbids the view that
they are inserted here out of their place. It is by no means unlikely that they were
uttered on this occasion and repeated at the times indicated by Matthew, which pro-
bably holds good in regard to ver. 45 (comp. Matt. 12 : 33-35). It is quite likely that
the habits of the Pharisees in judging and instructing called forth these warnings.
Ver. 39. A parable. In the sense of proverb ; see chap. 4 : 23 ;
5: 36. -Can the blind, etc. Probably a familiar saying of our Lord;
comp. Matt. 15: 14, where it is applied to the Pharisees, the lesson of
patience being there enforced. Into a pit : not, 'the ditch.'
Ver. 40. The disciple is not above his master, or, 'teacher,'
etc. See on Matt. 10 : 24. The connection here is very different.
There the principle is assigned as a reason for the disciples' expecting
persecution ; here it admonishes to be like the master in humility and
charitableness. When he is perfected, or, 'fully instructed,'
knowing and consequently endeavoring to do his duty. Others ex-
plain thus : ' Only if a disciple surpassed his master could he hope to
be preserved from the ditch into which he sees his blind leader fall.
Since, however, the disciple does not commonly surpass the master, he
has also the same danger to fear. As a rule every one is constituted
like his master' (Van Oosterzee). In either case the connection with
the next verse impli.es a caution to them, as teachers, against unchari-
tableness.
Ver. 41. And why beholdest, etc. The topic of severe judg-
ment is introduced again ; now with a view to show its hypocrisy and
unfairness. Comp. Matt. 7: 3-5. The mote, or, 'splinter.' Con-
siderest not the beam. This suggests what should be the proper
estimate of our own faults as compared with those of others.
Ver. 42. Or how canst thou say, etc. Have the audacity to say:
a further step : not only forgetting your own fault, but trying to cor-
rect the smaller one of another. Thou hypocrite. The justice of
100 LUKE VI. [6: 4:',-4'>.
clearly to cast out the mote that is in thy brother's eye.
43 For there is no good tree that bringeth forth corrupt
fruit; nor again a corrupt tree that bringeth forth
44 good fruit. For each tree is known by its own fruit.
For of thorns men do not gather figs, nor of a bramble
45 bush gather they grapes. The good man out of the
good treasure of his heart bringeth forth that which i-
good ; and the evil man out of the evil trcdxmr bring-
eth forth that which is evil : for out of the abundance
of the heart his mouth speaketh.
the epithet is always perceived when the case is not our own. Then
ahalt thou see clearly, etc. The correction of our own faults is
our primary duty ; but even to correct those of others, which also may
be our duty, we need first to correct our own.
Ver. 43. For thera is no good tree that bringeth forth cor-
rupt fruit. The connection is with what precedes : ' If thou dost not
see the beam in thine own eye thou wouldst be like the corrupt tree,
which cannot possibly bring forth good fruit.' In Matt. 7 : 1G-20, a
warning agiinst false prophets precedes, and the reference to teaching
must be accepted here. But in both passages the ' fruit ' is nut strictly
the conduct or the teaching of the individual, but the moral effect of
both his conduct and teaching The character of the teaching belongs
to the character of the tree: the fruit is the result. A corrupt tree.
Here a worthless, cankered specimen, of any variety.
Ver. 44. For each tree is known by its own fruit. The R.
V. gives a more exact and emphatic rendering. Here the figure
over from the character of the tree to the nature of it. as the remainder
of the verse indicates. For of thorns men do not gather figs,
etc. The mist worthless plants are here contrasted with the most
valuable fruits. ' In Palestine there are often seen behind hedges of
thorns and brambles, fig trees completely garlanded with the climbing
tendrils of vine branches ' (Godet).
Ver. 45. Comp. Matt. 12: 35, where the context is the same. It
is highly improbable that the verse was inserted .from that occasion.
Constant repetition of fundamental thoughts characterized our Lord's
instruction. This thought is an appropriate one here. It sums up the
lessons of the preceding figures, shows that the moral influence of men
is referred to throughout The good man. Relatively g.md. but in
the case of .Jesus Christ absolutely goc.cl. !- Hi* words indicate. The
d principle is: Our utterances reveal our character. The prin-
ciple lying back of this is : for out of the abundance, etc. The
real character of the man prompts his utterances. Yet ver. 4G shows
that mere words are not meant.
6: 46-49.] LUKE VI. 101
46 And why call ye me, Lord, Lord, and do not the
47 things which I say ? Every one that cometh unto rne,
and heareth my words, and doeth them, I will shew
48 you to whom he is like : he is like a man building a
house, who digged and went deep, and laid a founda-
. tion upon the rock : and when a flood arose, the stream
brake against that house, and could not shake it : l be-
49 cause it had been well builded. But he that heareth,
and doeth not, is like a man that built a house upon
the earth without a foundation; against which the
stream brake, and straightway it fell in ; and the ruin
of that house was great.
1 Many ancient authorities read for it had been founded upon lite rock: as in Matt. 7 : 25.
Yers. 46-49. THE CONCLUSION OF THE DISCOURSE.
Parallel passage : Matt. 7 : 21-27. The contrasted parables are identical with those
in Matthew, but with many minor variations in form. In Matt 7 : 21-23, the descrip-
tion of those who say and do not is much fuller, and is dramatic in reference to the day
of final account.
Yer. 46. And why call ye me Lord, etc. Here the instruc-
tion takes the form of a direct exhortation . Our Lord must have been
already recognized as an authoritative Teacher by many of His hearers.
Saying and not doing was the crime of the hypocritical Pharisees.
Against this Christ utters His warning. But doing the things which
He says is now shown to be living by faith in Him.
Ver. 47. Every one that cometh, etc. Varied in form from
Matthew, and properly emended in the R. V.
Ver. 48. A man building a house. ' A wise man' (Matthew),
practically prudent. Digged and went deep. The term implies
that he digged again and again, until he reached the proper founda-
tion. Upon the rock. The definite article is significant. And
when a flood arose. Luke's description of the storm is independ-
ent in its form. Could not shake it. Even stronger than Matthew :
'it fell not.' Because it bad been well builded. This reading,
now generally accepted by scholars, complements the expression of
Matthew : ' founded upon the rock.' Yet even here the main reference
is to the foundation.
Ver. 49 is even more graphic than the parallel passage. Upon the
earth without a foundation, is=' on the sand ' Off the true Rock
there is no foundation, all is sand. The stream brake ; as in ver.
48. Straightway belongs to all that follows. It fell in, in a heap.
The ruin, breach, the result 'of the fall' (Matthew). 'A single
lost soul is a great ruin in the eyes of God. Jesus, in closing His dis-
course, leaves His hearers under the impression ot this solemn thought.
102 LUKE VII. [7: 1-3.
7: 1-10.
The Healing of the Centurion's Servant.
7 : l AFTER he had ended all his sayings in the ears of
the people, lie entered into Capernaum.
2 And a certain centurion's 'servant, who Mas -'dear
3 unto him, was sick and at the point of death. And
when he hoard concerning Jesus, In- sent unto him
elders of the Jews, asking him that he would come
1 Gr. bond-terrant. * Or, preciota to him. Or, honorable irith htm.
Each of them, while listening to this last word, might think that he
heard the crash of the falling edifice, and say within himself: This dis-
aster will be mine if I prove hypocritical and inconsistent ' (Godet).
The Healing of the Centurion's Servant, vers. 1-10.
Parallel parsajre: M:itt. s : :,-]:i. Luke's account is fuller and more accurate as
regards the messengers of the .viitiiri .11 : )>ut Matthew gives at length the language
of HUT Ixird occasioned hv tin- n-iiturion'* faith. This miraele is nut the ^mie u- that
narrated by John (4: 47-.">:i). ' Here we hve a soldier of ;,.|itil ..... MIMM, th.-r.
tii-r < I .! "i-h urigin; here the pla.-e id Capernaum, there Caua; here . have a man
who in his humility is relti'-taiit that .le-us !.h<>uld ent.-r hi* h. u-e, there a man who
come* a long way geekin_- .1. -.!-. th.it he mav ui'li.f- Him t.i K" with him t !u- home;
latly (and in our \iew tin - ino-i ,|. , i~i\,->. here we have a (Jeutii'
U an example to all Irael, ihere a Jew whom- r n.ln. t turnighes occasion for .'
throw a certain amount of blame on all hU Ualila-an fell -.-.. untry men ' ^Godet).
Ver. 1. The R. V. omits 'now' on good authority, and gives the
exact force t>y rendering- after he had ended. The substitution
of ears for ' :iii'lifiicf n-i..!-.'.. tin- litrnil sni-i'. :in>l tin- latter ti'i-m
is used in the A. V. to mean hearing.' Capernaum; see chap. 4: '11.
It was now our Lord's place of ri'-i'lnu-o.
\fr. '2. A certain centurion's servant. Luke only tells that
he was a ' bniid-M-rvant ' (see marg.). The c-cnturi'iti may have bn-n
a ]>rc.sclyti- of the gate : but the w..nl 'devout' is usually udd"l to
di-tiii'.'iii^h tliov,. ,,f i] t \< i'\:i. He was probably in the -<T\ i< < .f
II. -rod the tetnireh. Who was dear unto him; as his only and
faithful servant. It is further -ugge-'ted that he was 'held in honor.'
the objei-t of hi-* master' attaehment i Me marg.), as was freijuently
l.iy-. brtv*een in:i-tiT and slave. The sickness was
;
Vcr. ''. Heard concerning Jesus, as he naturally would in
naiim. Elders of the Jews. Not elders of the synagogue,
but of the people. llt-re Luke i inure aefuratr than Matlliew.
('The' is properly oinittfd before -elders,' since it doe< i\i occur in
7 : 4-8.] LUKE VII. 103
4 and save his Servant. And they, when they came to
Jesus, besought him earnestly, saying, He is worthy
5 that thou shouldest do this for him : for he loveth our
6 nation, and himself built us our synagogue. And
Jesus went with them. And when he was now not
far from the house, the centurion sent friends to him,
saying unto him, Lord, trouble not thyself: for I am
not 2 worthy that thou shouldest come under my roof:
7 wherefore neither thought I myself worthy to come
unto thee : but 3 say the word, and my 4 servant shall
8 be healed. For I also am a man set under authority,
1 Or. bitu<1-*errant. * Gr. mfficiait.
Gr. say tctfA a icord. * Or, bog.
the original.) Asking (not, 'beseeching'), according to the best
authorities.
Yer. 4. He is worthy. The R. V. properly indicates that this
is a quotation of their language. The intercession of the elders is
true to nature : a rich man, a man of authority and position, a man of
their party, though not 'to the manner born,' would enlist their good
offices.
Ver. 5. Himself built us our synagogue. This was not un-
common. They did not doubt that this would be a recommendation to
our Lord. There had been no indication of the wider purpose of our
Lord's mission. A long training was necessary to teach even the
Apostles that the gospel was meant for the Gentiles. It was wisely
ordered that such a case as this should be the entering wedge for
breaking through their prejudice.
Ver. (5. Went with them. There was no delay as in the case
of the Syro-Phoenician woman, because there was not the same neces-
sity either for bringimg out the faith of the person who asked the favor,
or for thus giving a lesson to the disciples, to remove prejudice.
Friends. ' A very delicate and thoroughly natural touch no inter-
ceors, for these he needed no longer, but intimate friends of his
family, who can in some measure take his place in greeting the highly
honored Guest ' Van Oosterzee. 'Worthy ; Greek, ' sufficient,' the
word used by John the Baptist (chap. 3: 16). It therefore refers to
moral worthiness.
Ver. 7. Neither, or more exactly, 'not even.' He implies that
for Jesus to receive him was a less favor than for him to receive Jesus
in his house : even of this he did not deem himself worthy. Say the
word, or, 'say with a word.' i. e., give the simple command. Ser-
vant. Here the more familiar word, meaning 'boy.'
Ver. 8. For I also am a man set under authority. The
meaning is not, that Jesus, like himself, was set under authority ; but
104 LUKE VII. [7:0-10.
having under myself soldiers : and I say to this one,
Go, and he goeth ; and to another, Come, and he
cometh; and t-> my 'servant, Do this, and he doeth it.
9 And when Jesus heard these things, lie marvelled at
him, and turned and said unto the multitude that fol-
lowed him, I say unto you, I have not found so great
H> faith, no, not in Israel. And they that were sent,
returning to the house, found the 'servant whole.
1 Gr. bond-tert-ant.
rather that as he knew how to obey, so Jesus coul<l find those under
His authority obedient to Him. To my servant, who is present in
his thoughts. The whole may be thus paraphrased : 'I know what
authority is; I can obey, and I can command, not only by military
rule, but in my own household. If, then, I can send my servant, and
know that he will do what 1 bid, you can speak the word with author-
ity, and the disease will obey.' Perhaps he had some notion that a
spirit would do the bidding of Jesus. True humility confesses un-
worthiness, and yet asks Christ's help; false humility keeps away
from Christ's help, as though our unworthiness could exceed Ilis
mercy a deceitful form of pride.
YiT. '.i. He marvelled. Our Lord's wonder was aroused, once
by the faith of a (lentile, and again by the unbelief of Ilis townsmen
(Markli: '.). I have not found, etc. This may be more exactly
rendered: 'Not even in Israel have I found so great faith.' Comp.
the prophecy that is added in .Matt. H; 11, 12. The wads ,,f mir
Lord imply a universal principle: for (ientile and .lew alike, faith is
ii v to receive blessings from Him. When t hi- apostles afterward
preached this, the Jews opposed both the doctrine of salvation by faith
and the extension of the gospel to the (ientiles. P>oth were repugnant
to their pride as .lew-; and a~ mrn.
Ver. in. Found the servant whole, or, 'well.' Luke here
carrie< out the detail of hi* narrative. Matthew gives the m.
sent to the centurion. This is the first miracb- nv.a 1,-d by Luke
which was wrought at a distam-e. Our Lord usually by personal c >!!-
tact indicated that the healing power came from Himself; but iu this
ca-e tl.e centurion needed no such help lo his faith. The healing of
Na:iman i '_' King< f> : ]\, lf>) was wrought without the presence of
Klisha, to .show that the power came from the God of Israel, not from
the prophet.
7:11-13.] LUKE VII. . 105
CHAPTER 7: 11-17.
The Raising of the Widow's Son at Nain.
11 And it came to pass 'soon afterwards, that he went
to a city called Nain ; and his disciples went with him,
12 and a great multitude. Now when he drew near to
the gate of the city, behold, there was carried out one
that was dead, the only son of his mother, and she was
a widow : and much people of the city was with her.
13 And when the Lord saw her, he had compassion on
1 Many ancient authorities read OH Die next day.
The Raising of the Widow's Son at Nain, vers. 1117.
Peculiar to Luke. Of course the silence of the other Evangelists is no argument
against the truthfulness of Luke's account. As compared with the two other similar
miracles this takes a middle position. Jairus' daughter was just dead, this young man
on the way to burial, Lazarus had been buried for four days.
Ver. 11. Soon afterwaids. The change of a single letter alters the
sense from 'the day after' to 'soon afterwards,' which is probably the
correct reading. Nain, Na'-in. The name occurs nowhere else in
Scripture. It was a town of Galilee, southeast cf Nazareth, a few
miles to the south of Mount Tabor, ' on the northern slope of the rug-
ged and barren ridge of little Hermon ' (Stanley). The name signifies
' the lovely,' but it is now a poor village, with the ruins of old build-
ings. The distance from Capernaum (supposing Tell-Hum to be the
site) is about twenty-five miles. The distance is not so great as to for-
bid their reaching it 'the day after.' His disciples, in the wider
sense. A great multitude. This shows His influence, as the dis-
tance was so considerable. Luke would not introduce this multitude
as witnesses of such a miracle, unless he were sure of the fact.
Ver. 12. There was carried out. Graves were commonly out-
side the towns. The only son of his mother, etc. The circum-
stances were peculiarly adapted to call forth compassion, especially
among the Jews. Jesus might have learned these circumstances from
some of the crowd, much people accompanying the widow, but He
doubtless knew them of Himself. Such knowledge befits One who
wrought such a miracle. The meeting was not accidental but providen-
tial. (' People ' here is a different word from 'multitude' (ver. 11),
probably indicating a smaller company.)
Ver. 13. And when the Lord saw her. The title, ' the Lord,'
is peculiarly fitting here, where Luke, for the first time, applies it to
Jesus. Matthew and Mark do not thus use it, until they tell of events
after resurrection. Luke several times introduces it earlier in the his-
tory. (The form of address, ' Lord,' is not included in this statement.)
106 LUKE VII. [7 : 14-10.
14 her, and said unto her, Weep not. And he came nigh
and touched the bier: and the hearers stood still. And
15 he said, Young man, I say unto thcr, Arise. And he
that was dead sat up, and began to speak. And he
16 gave him to his mother. And tear took hold on all :
and they glorified God, saying, A great prophet is
arisen among us: and, ( Jod hath visited his people.
Weep not. The first sign of compassion ; and a token of coming
help. Doubtless His words awakened faith the same word*, though
not now followed by such a miracle, are ever applicable, tor our Lord.
by His death and resurrection, has become ' the Resurrection and the
Life' in the highest sense, always affording to His people a ground for
the command, ' weep not,' of which this miracle was only a sign.
Ver. 14. The bier. An open coffin, or rather a simple plunk
used among the Jews. The bearers stood still. Stoppe I. not by
miraculous influence, yet probably because of our Lord's manner.
That they had heard of Him is of course possible, but not certain
Young man, I say unto thee, Arise. A command, as in all the
similar cases. A simple word, uttered in the exulted composure of
sufficient, all-sufficient might. The simplicity of the narrative att"<t.s
its truthfulness ; the simplicity of the command attests the power of
the Prince of Life.
Ver. 1 ">. And he that was dead sat up, and began to speak.
The commanding word wrought its proper effect. Not only lite, but
health and strength had returned. And he gave him to his
mother. The compassion (ver. 13) completes its work. This act of
love fulfils all that, was implied in the consoling word : ' Weep not.'
The sublime simplicity of Luke should guard against a too sentimental
ntatioii of the death' of the young man, the snrrow of the widow,
the joy of the reunion, and, the like. All those, p irely human, fanci-
ful, and dramatic additions may call forth tears, without leading any
Hearer to the (iiver of eternal Life. Doubtless the miracle itself had
deeper reasons than the consolati m of the widow an I the quickening
of the young man, even though no mention is made of them here. The
effeet up in others is however narrated in the verses that follow.
Ver. 1'i. And fear took hjld on all. ' Fear' wa- the natural
result, but the word is used in the old Testament sm-e. Not terror,
but not yet the loving faith of the V-w TwtUMOt. So superstition
may have mingled with it, but it was mainly religious, for it is added:
they glorified God. A great prophet, etc. 'That,' in this
itid the ne\t \. V.) is probably the usual M./II of .(notation,
though it liny mem tier-iu-e' The two. -.ress the same
idei. Only the greatest prophets (Klijah find Elisha ha I raise 1 the
MI 1 the other saying indie He- that they thought of the great pro-
phet \vho was to come. Still it waa not a decided avowal that Jesus
7 : 17-19.] LUKE VII. 107
17 And this report went forth concerning him in the
whole of Judaea, and all the region round about.
CHAPTER 7 : 18-35.
The Message from John the Baptist, and the following
Discourse.
18 And the disciples of John told him of all these
19 things. And John calling unto him *two of his dis-
ciples sent them to the Lord, saying, Art thou he that
1 Gr. certain two.
was the Messiah Notice how the effect of this miracle was an exalta-
tion of Jesus as a Person in the minds of those who witnessed it.
Hath vi8ited. Comp. chap. 1 : 68.
Ver. 17. This report concerning him. Literally, 'this say-
ing.' It can scarcely refer to the saying of the last verse, but rather
to the whole account of the miracle. In the whole of Judaea.
Probably meaning all Palestine, and not Judaea as opposed to Galilee.
Region round about, i. e., about Judasa, not merely in the dis-
trict about Nain.
The Message from John the Baptist, and the following Discourse, vers. 18-35.
Parallel passage : Matt 11 : 2-19 There is no record of anything which occurred
duri ig the interval between the raising of the young man at Xain and the message
fiom John. Luke's account in the present section differs very slightly from that of
Matthew. The latter Evangelist places this event out of the chronological order.
John had been in prison a number of months; according to tlwe usual view, a little
more than a year. The imprisonment had been long enough to create doubts in the
minds of his disciples, and probably in the mind of John himself. We learn from
Josephus that the place of imprisonment was the fortress of Machserus, on the border
of Pera_>a, near the desert. Here John was put to death, at the instigation of Herodias
(Matthew and Mark). (Comp. Luke 9 : 7-9.) The interval between the events here
recorded and the death of John was not very great, probably about six months.
Ver. 18. The disciples of John told him. More definite than
Matthew. All these things. Probably with special reference to
the last and greatest miracle at Nain.
Ver. 19. Two of his disciples. More exact than Matthew (cor-
rect text). This shows that the imprisonment did not shut him off
from intercourse with His followers. To the Lord. So the best
authorities. Eleven times is this title applied to Jesus in this Gospel.
Art thou he that cometh ? This means : Art thou the Messiah ?
Comp. Matt. 11: 2: 'the works of the Christ.' Or look we for
another? In Matthew ' another' is equivalent to -a different one,'
and many authorities support the same word here. But we can
108 LUKE VII. [7: 20-22.
20 coraeth, or look we for another? And when the men
were come unto him, they said, John the Baptist hath
sent us unto thee, saying, Art thou he that comet h, or
21 look we for another? In that hour he cured many of
diseases and l plagues and evil spirits ; and on many
22 that were blind he bestowed sight. And he answered
and said unto them, Go your way, and tell John what
things ye have seen and heard ; the blind receive their
sight, the lame walk, the lepers are cleansed, and the
1 Gr. KOtinjet.
scarcely press this sense. John was in a state of temporary depression
and doubt, perplexed at the slow progress of the Messianic work. Like
all the Jews of that period, he probably had wrong or imperfect views
respecting the nature of the kingdom of God. The effort has been made
to relieve John of this appearance of weakness, by saying that lie
wished to have his disciples, who were in doubt, int-trm-ted by our
Lord ; but the answer was for John, and there is no evidence that his
disciples doubted more than he did. Other explanations have been sug-
pe-ti'd to get rid of John's doubt, but none of them are satisfactory.
One thing is certain : whatever knowledge John may have had, by
revelation, of the Messiuhship of Jesus, the work of our Lord was a
disappointment ; thus proving him to be what our Lord indicates in
ver. '28.
Ver. 21. In that hour. etc. This is implied in the answer given
by Matthew (vcrs. 4, 5). Diseases and plagues i Greek, 'scourges'),
and of evil spirits. Luke, the ] hysician. distinguishes the pos-
sessed from the diseased. He bestowed sight. Literally: 'He
graced to see.' Miraculous power is evidently implied, dependent on
the gracious will of Christ.
Ver. "I'l. And he answered and said. The interval between
the question and the reply must have ITCH long enough to permit the
disciples of John to observe what \v.-- occurring Go your way,
and tell John. The message wa~ to the master. No eiiort is made
to give immediate instruction to the disciples. 'What things, etc.
Not only what th^y had seen, but what they had heaid, since the
li-t im-ludfs ~o:n.- miracles that <-ould not have been wrought in their
c. The blind see. This comes first in both accounts. This
may not \>c without significance. The dead are raided np. See pre-
I arai'raph : the daughter of .lairii* was not raised until after-
wards. The poor have good tidings preached. There has been
much di-cii^-ion as to whether this means temporally poor, or spiritu-
ally por.r. As a rule, we find the latter amontr the former, and there
i-< n>> objection t i including both meanings. John's mNtike \\a* in not
seeing that such works, especially the preaching of the gospel, were
7 : 23-25.] LUKE TIL 109
deaf hear, the dead are raised up, the poor have ^ood
23 tidings preached to them. And blessed is he, whoso-
ever shall find none occasion of stumbling in me.
24 And when the messengers of John were departed,
he began to say unto the multitudes concerning John,
What went ye out into the wilderness to behold ? a
25 reed shaken with the wind ? But" what went ye out
1 Or, the gospel.
the true signs of the Messiah's presence and power. There is a refer-
ence to Isa. 35 : 5 ; 61 : 1.
Ver. 23. Blessed, etc. There is a tone of implied rebuke in this
yerse, which warrants the explanation we have given of John's state of
mind. Shall find none occasion of stumbling in me. This
is an admirable rendering. Most commentators find here a reference
to Isa. 8 : 14 : 'He shall be for a stone of stumbling, and many of
them shall stumble and fall.' The occasion of stumbling to John was
the character of the Lord's work, so different from what he had ex-
pected. The warning is, to trust one who had been made known to
him as the Messiah to do His proper work in His own way. John's
faith was doubtless strengthened by this answer. As a sign that he
died a martyr's death with fuller confidence in the Messiah he had an-
nounced, we find that his disciples, after his death, came and told Jesus
(Matt. 14: 12).
Ver. 24. Unto the multitudes. It is implied in ver. 21 that
there were many present when the messengers came. All had heard
of John, and doubtless many had heard him. 'Jesus had a debt to
discharge. John had borne striking testimony to Him ; He avails
Himself of this occasion to pay public homage in His turn to His fore-
runner. He would not allow this opportunity to pass without doing
it, because there was a strict solidarity between John's mission and
His own. This discourse of Jesus concerning John is, as it were, the
funeral oration of the latter ; for he was put to death soon after '
(Godet). It is noteworthy that our Lord did not thus speak of John
in the presence of the messengers he had sent. What went ye
out into the wilderness (comp. Mark 1: 4, and similar passages)
to behold ? The notion of curiously gazing is suggested. A reed
shaken with the wind? The meaning maybe: 'You did not
go out to simply see the well-known reed-grown banks of the Jordan,'
i. e.. ' You did not go out without any reason;' but it is more probable
that the figure suggests a commendation of John : ' You did not go out
to see a man of wavering character.' This thought is dismissed with-
out further comment.
Ver. 25. A man clothed in soft raiment? The allusion here
is doubtless to the peculiarities of John's clothing: of which, however,
Luke has made no mention in the previous account of the preaching
110 LUKE VII. [7: 20-28.
to see? a man clothed in soft raiment? Behold, tlu-v
which are gorgeously apparelled, and live delieatelv,
26 are in kings' courts. But what went ye out to
a prophet? Yea, I say unto you, and much more
27 than a prophet. This is he of whom it is written,
Behold, I send my messenger before thy i'a<v,
Who shall prepare thy way before thee.
28 I say unto ^ou, Among them that are born of \vomen
there is none greater than John : yet he that is l but
1 Gr. letter.
of the Baptist (see Matt. 3: 4; Mark 1; 6). Gorgeously appa-
relled, and live delicately. Peculiar to Luke. Are in kings'
courts. Our Lord thus defends John from any unworthy suspicion.
UN <|iiestion, however much of doubt it implied, involved no selfish
motive on John's part.
Ver. 2(5. A prophet? Matthew: 'to sec a prophet.' And
much more than a prophet. The authoritative tone of this utter-
ance is significant. 'John was more than a prophet, because he did
not write of, but >iir and pointed out, the object of his prophecy; and
because of his proximity to the kingdom of God. He was, moreo\er,
more than a prophet, because he himself was the subject as well as
the vehicle of prophecy ' (Alford).
Ver. 27. This is he. etc. Mai. 8:1; comp. Matt. 11: 10; Mark
1 : 2. The HaptNt never applies this pmphccy to himself. I send
my messenger before thy face. The prophecy in the I, XX.
read*: 'I will send my messenger before my fan-.' -My' is here
changed to ' thy,' and al-o in Matthew and Mark ; though the latter
introduces the prophecy in an entirely different connection. The
change must, therefore, he significant. Our Lord evidently applies
before thy face' to Himself.
Ver. 28. Among them that are born of women ; among
men. Our Lord does not include Himself. The very fact that He
thus speaks excludes Him from the comparison. None greater
than John. Slightly different in form from Matthew s report. As
the forerunner of the Slc-siah, John stood pre-eminent under the Old
Iiispensation, which he closed. But little : a paraphrase of I0MT.'
This is equivalent to relatively less than John, not absolutely ' !
i A. V.), the view advocated by Meyer. The c'.imiion interpretation
is, however, entirely defensible. To refer this p|irac to Christ is im-
proper: lie H the King. The kingdom of God is the New l>is-
pensation. which He introduces and in which lie rule-;. Greater
than he. John is thus spoken of as outside the kingdom, which does
not imply that he was either an unbeliever or excluded from that
kingdom. His mission as a preacher did not belong to the Now L)is-
7; 29-32.] LUKE VII. Ill
little in the kingdom of God is greater than he.
29 And all the people when they heard, and the publi-
cans, justified God, l being baptized with the baptism
so of John. But the Pharisees and the lawyers rejected
for themselves the counsel of God, 2 being not baptized
31 of him. \Vhereuuto then shall I liken the men of
32 this generation, and to what are they like ? They are
like unto children that sit in the market-place, and
call one to another ; which say, We piped unto you,
and ye did not dance; we wailed, and ye did not weep.
1 Or, having been. * Or, not hariny been.
pensation, but was preparatory to it. The disciples of Christ ' had,
through the light of the experience of His redeeming power, deeper
insight into the nature, the course of development, and the blessings
of the kingdom of heaven, than had been the portion of John. If
this was true, even of those who then believed in Jesus, how much
more of us, to whom, by the history of the centuries, His greatness
has been so much more gloriously revealed !' (Van Oosterzee). There
is nothing here answering to Matt 11: 12-15.
Yers. 29, 30. These verses have been regarded as either a part of
our Lord's discourse or a comment of the Evangelist. The marginal
renderings bring out the latter view. Each has able supporters. The
latter seems more natural. But the words: 'And the Lord said'
(ver. 31 1, are to be omitted. The insertion of the phrase shows that
the verses were very early regarded as an explanation of the Evangel-
ist. If they belong to our Lord's discourse, they were introduced to
show the different reception accorded to John, and thus to furnish a
liistoric.il ground for the reproach which follows (vers. 31-34). If an
observation of the Evangelist, they explain for the benefit of distant
readers the different reception given to John's baptism, and the con-
sequent difference in the effect produced by the Lord's discourse at
this time. The first view takes ' him ' as referring to John, and 'jus-
tified God,' 'rejected,' as applying to what happened under John's
preaching ; the latter refers ' Him ' to Christ, and the actions to the
result of His preaching. Toward themselves, i. e., with respect
to themselves.
Ver. 31. See above. Whereunto then shall I liken, etc.
The form of the remainder of the discourse is that of Hebrew poetry.
Luke alone adds the parallel clause here: and to what are they
like?
Ver. 32. They are like unto children, etc. There are verbal
differences from Matthew's account. One to another indicates that
both parties of children represent the Jewish people, petulant, dissat-
isfied, and criticizing the messengers sent to them from God. To
112 I.FKK VII. [7 t 33-35.
33 For John the Baptist is come eating no bread nor
34 drinking wine.; and ye say, lie hath a Mevil. The
Son of man is come eating and drinking; and ye sav,
Behold, a gluttonous man, and a winel>il>l>er, a friend
35 of publieans and sinners! And wisdom -is justified
of all her children.
1 Gr. demon. * Or, ir '.
regard the two classes as representing John and Jesus, seems contrary
to the character portrayed as well as opposed totlie order which place*
piped before wailed. Equally untenable seems the view which
makes the children refusing to play the figures, fur tin- two preachers.
The game itself was a simple one. The players acted pan of a scene
from real life, and the spectators became in turn the actors of tbe
sequel. "Weep is a different word from that in Matthew.
Ver. 33. For John the Baptist is come, etc. The verb here
(not in Matthew) points to the fact of John's continued prefer
ver. 34). The ascetic habits of John were well known (cotnp. v
He hath a devil (demon). Hi.s austerity was regarded aa
fanaticism, to he accounted lor only by demoniacal possession.
Ver. ;J4. The Son of man is come, etc. Luke, even more
fully than the other Evangelists, shows how our Lord joined in social
festivities (comp. chaps. 14 ami I'M. Behold. Here used in scorn.
The Pharisees doubtless u-ed lan.'iia'.'e equivalent to that here cited.
A wine-bibber. In His social habits our Lord did not atfect
singularity. The same generation which objected to asccticiMn would
criticize Him because lie was not singular. The same petula
still manifested, and it is sometimes wise to let it go unheeded. A
friend of publicans and sinners. The climax of the criticism,
and yet the hL'he-t praise of One who can redeem.
Ver. '','>. And wisdom. Clod's wisdom here personified. Is
justified. The marginal rendering i-< more literal, pointing to thorn
of that generation who had received the truth. John failed tliroii_ r h
his austerity ; I shall fail through my <rentl-ness ; neither under one
form nor another will you obey <i"l. Nevertheless there are those
\vl|.,~e conduct by condemning you justifies Cod' ( (!.>det . -All her
Children. In .Matthew: by her works.' Here the persons are
ted, The children of Wisdom are childlike, IMI childish, like
the men of this generation vers. :'.!. '!'_'<. Insto-id nf petulant treat-
ment of the dinVn-nt teacher*. -<>n\ of Col, tl cy have seen the wis-
dom of God in sending both teachers, have learned the truth from
and thus, by estimate and corresponding act, 'justified' that
wisdom.
7: 36,37.] LUKE VII. 113
CHAPTER 7: 36-50.
The Anointing in the House of a .Pharisee.
36 And one of the Pharisees desired him that he would
eat with him. And he entered into the Pharisee's
37 house, and sat down to meat. And behold, a woman
which was in the city, a sinner ; and when she knew
that he was sitting at meat in the Pharisee's house, she
The Anointing in the House of a Pharisee, vers. 36-50.
Peculiar to Luke ; but comp. the accounts of the Anointing at Bethany : Matt. 26 :
6-13; Mark 14 : 3-9 ; John 12 : 1-8. It is highly probable that the Evangelist is here
following the strict chronological order. (Some think the words of ver. 34 may have
suggested the insertion of the event at this point.) The only intervening event on
record seems to have been the discourse in Matt. 11 : 20-30. Luke does not give here
another version of the Anointing at Bethany. The two occurrences have little in common,
but the name of the host (Simon) and the anointing. In this case the woman was 'a
sinner,' showing her penitence, in the other a pious loving disciple, preparing Him for
burial ; here the feet are anointed, there the head ; here the objection arose from the
woman's character, there from the waste ; here the host objects, there Judas, while the
less nis our Lord deduces are altogether different.
Tradition has identified this woman with Mary Magdalene ; but of this there is no
proof whatever. The mention of her name in chap. 8: 2, as an entirely new person, is
against the tradition. Yet art and the usage of most modern languages ( Magdalene =
abandoned woman) have supported tradition in fixing this stigma upon an afflicted
woman, out of whom our Lord cast seven demons, and who was one of the most affec-
tionate and favored of the early disciples. On the further difficulties of this view, see
ver. 37 : chap. 8 : 2.
Ver. 36. One of the Pharisees. ' Simon ' (ver. 40). That he
would eat with them. There is no evidence of an improper
motive. With all his scruples, the Pharisee shows no hostility. Pride
may indeed have entered. Our Lord, who came ' eating and drinking'
(ver. 34), accepted the invitation. Sat down to meat. 'Reclined,'
the head toward the table, the body supported by the left arm and the
feet turned outward. The sandals were usually removed before eating.
Ver. 37. A woman which was in the city, a sinner, . />.,
an unchaste person. The words 'in the city' show that she led this
life of sin in the place where the Pharisee lived. What place it was
we do not know. Certainly not Jerusalem, but some place in Galilee.
Those who identify this woman with Mary Magdalene must, to be con-
sistent, think it was Magdala. It might have been Nain, but if Matt.
11 : 20-30 immediately precedes, then Capernaum is the more proba-
ble place. And when she knew, etc. 'Since I came in ' (ver.
45) suggests that she came in about the same time with our Lord. The
woman must have heard our Lord, and the first penitent step was her
8
114 LUKE VII. [7:38,39.
33 brought *an alabaster cruse of ointment, and standing
behind at his feet, weeping, slu- U^-an to \vet his feet
with her tears, and wiped them with the hair of her
head, and "kissed his feet, and anointed them with the
3'J ointment. Now when the Pharisee whieh had hidden
him saw it, he spake within himself, saying, Th is man,
Or, aflatk. * Gr. kitted muck.
coming thus. The previous discourse, probably the one which influ-
enced her, was that touching one (Matt. 11 : '28-30): 'Come unto me
all ye,' etc. Had this been Mary Magdalene, we must suppose either
that she had been healed of her bodily disease, but not of her spiritual
one, or that 'seven demons' does not refer to a literal possession.
Neither alternative is probable. See on chap. 8 : 2. An alabaster
box of ointment. A vase or cruse ; see mi Mutt. -<: '. A 1 ford :
' The ointment here has a peculiar interest, as being the offeriiiu
penitent of that which had been an accessory in her unhallowed work
of sin.'
\ . -r. :;s. Standing behind at his feet, weeping, etc. She
came to our Lord, as He reclined at table; standing by Him. leaning
over His feet, her tears of penitence began to flow, and thus she be-
gan to wet his feet with her tears. Her tears dropped <>n His
teet. 'lhat she intended to do this is unlikely : only unbidden tears
are precious. Her intention was to kiss and anoint His feet, but mining
for that purpose the precious ointment of her penitent heart first tlowed
from her weeping eyes. Then carrying out her purpose. she wiped
His feet with the hair of her bead, and kissing them 'repeatedly,
as the original implies, see margin) as a token of honor and affection,
she anointed them with the ointment. In vers. 1 1 !'. our Lord
enumerates her action* in this order. Her unbidden tears outran the
prepared ointment; and were more precious in the sight of the Lord.
\ Vr. :;'.. He spake within himself. Our Lord replie-
In to the thought of the Phari-ce < heart, a- here given If he were
a piophet, etc. Simon seems to have been inclined to regard Him 84
.-;idi. lint He reasoned thus: a prophet would l.imir what others must
I thi> man cannot be a prophet, for He does not know who is
touehing Him, since no one would knowingly allow himself to be touched
by a woman of this character. 'I he main error was in the last thought;
fir our Lord did allow Himself to be touched by such a person. Hence
His reply sets fonh why He allows this. The objection of the Phari-
see was against the tour/, \,\ an in <n : a technical, ceremonial,
and Pharisaical one. Really and morally such per-ons can defile by
their presence: yd to this n<> objection was rai-ed. Still less dared
any one cast a reflection upon ihe murufili/ of Jesus in such circum-
stances. (The marginal reading: 'the prophet,' is not well sustained,
but ins' mid in the Vatican manu.-cript.)
7 : 40-43.] LUKE VII. 115
if he were l a prophet, would have perceived who and
what manner of woman this is which toucheth him,
40 that she is a sinner. And Jesus answering said unto
him, Simon, I have somewhat to say unto thee. And
41 he saith, 2 Master, say on. A certain lender had two
debtors : the one owed him five hundred 3 pence, and
42 the other fifty. When they had not wherewith to pay,
he forgave them both. Which of them therefore will
43 love him most ? Simon answered and said, He, I
1 Some ancient authorities read the prophet. See John 1 : 21, 25. 3 Or, Teacher.
3 The word in the Greek denotes a coin worth about eightpeuce halfpenny.
Ver. 40. Answering, the thought of the Pharisee, not some out-
ward manifestations of displeasure, though such may have been dis-
played. I have somewhat to say unto thee. Direct, personal
address, implying a knowledge of Simon's heart. Master, say on.
The tone is respectful, as if the evidence of our Lord's insight had al-
ready checked the doubt in Simon's mind.
Ver. 41. A certain lender had two debtors. The former re-
presents our Lord, the two debtors the woman and Simon respectively.
But in the parable the lender is in the background, the emphasis rests
upon the comparison between the respective amounts : the oue owed
five hundred pence (denarii), and the other fifty. The debt is
sin, or as the application shows, the sense of sin; since gratitude for for-
giveness of sin must be based upon that, not upon actual guilt which
we cannot measure. Hence the truth that many great sinners do not
feel their guilt is here left out of view. Some suppose that the respec-
tive debts represent, in one case the casting out of seven demons, in
the other a healing from leprosy, thus identifying the persons with
Mary Magdalene and Simon the leper. Others substitute the honor of
a visit from our Lord for the healing from leprosy. Both grow out of
the assumption that the woman was Mary Magdalene, and neither
affords a satisfactory interpretation. The ratio here is very different
from that in the parable of the unforgiving servant (Matt. 18 : 2135),
since the things compared are very different.
Ver. 4 When they had not wherewith to pay. They found
out and confessed that they could not pay the debt. It is true that
sinners have ' nothing,' but the verse brings out the discovery rather
than the fact itself. Grateful love does not pay any part of the debt, ac-
cording to the parable He forgave them both. ' Frankly' (A. V).
means 'freely;' but there is only one word in the original, for 'frankly
forgave.' The forgiveness was real and personal. It does not repre-
sent an indiscriminate forgiveness of those unconscious of sin and of
inability to atone for it, hence not Becking pardon in penitence and
confession. The fact, not the ground, of forgiveness is here brought.
Ver. 43. I suppose. We are to understand, ' that is, if they feel
116 LUKE VII. [7: 44-47.
suppose, to whom he forgave the most. And he said
44 unto him, Thou hast rightly judged. And turning to
the woman, he said unto Simon, Seest thou this woman ?
I entered into thine house, thou gavest me no water
for my feet : but she hath wetted my feet witli her
45 tears, and wiped them with her hair. Thou gavest me
no kiss : but she, since the time I came in, hath not
46 ceased to 'kiss my fort. My head with oil thou didst
not anoint : but she hath anointed my feet with oint-
47 ment. AVherefore I say unto thee, Her sins, which
are many, are forgiven ; for she loved much : but to
1 Gr. kiss much.
as they ought.' To whom he forgave the most. Men sometimes
find in this correct answer an encouragement to sin, incorrectly in-
ferring that the greater their present sin, the greater their future love.
But the sense of sin is represented by the debt, and the question does
not necessarily mean : which will lie the better Christian '.' but rather,
which will be the more affectionate, sell-sacrificing in outward manifes-
tations of gratitude?
Ver. 44. Seest thou this woman ? Possibly Simon had hitherto
avoided looking at her, or in any case had looked down upon her: now
according to his own verdict he must look up to her. Thine house.
The emphasis rests upon the word ' thy,' thus pointing the rebuke.
It was thy duty, rather than hers, to show such attentions, for 1 be-
came tlii/ guest. While ordinary courtesy did not demand from the
host all the acts here alluded to, they were bestowed on honored guests.
Simon had not been rude and uncivil, but loving little, he had treated
our Lord as an ordinary guest. With this treatment the conduct of the
woman, who loved much, is contrasted. Simon did not give water,
she gave tears, 'and instead of a linen cloth the thousand hairs of her
head.'
Ver. 45. No kiss, of welcome, on the face, came from the h--t ;
but the unbidden woman coming in with the Cue-t since the time
I came ini at once kissed Hi* feet, and continued to do M,
Ver. 4r>. Mine he*d with oil ... my feet with ointment.
The host failed to supply oil for the head, the woman not only gave the
more prcriou* ointment, but herself applied it to II is feet.
Ver. 17. 'Wherefore I fay to theo. I'.ecaus.- of these exhibitions
of love, in recognition of i hem, I siv I" thee. Our Lord gives the n-.-i-
Non fir Hi- *'"////</ that she is forgiven, not for the forgivene-s itself.
The latter sense is iingranmialical, a* well as mil of keeping with the
par.ihle. Her Bins, which are many, are forgiven, ' have been
and are forgiven.' For she loved much. Not: because she loved
7: 48-50.] LUKE VII. 117
48 whom little is forgiven, the same loveth little. And
49 he said unto her, Thy sins are forgiven. And they
that sat at meat with him began to say l within them-
50 selves, Who is this that even forgiveth sins ? And he
said unto the woman, Thy faith hath saved thee ; go
in peace.
1 Or, among.
much, as though her love were the cause of the forgiveness. This
sense is directly opposed to the parable (ver. 42), which represents the
debtors as unable to pay and the forgiveness free ; to the next clause
which plainly makes the forgiveness the ground of the love, not the
reverse ; and also to ver. 50, which represents faith, not love, as the
antecedent of forgiveness, on the side of the person forgiven. The
clause is to be explained: ' since she loved much,' i e., Her sins which
are many are forgiven (as you may conclude according to your own
judgment, that much forgiveness produces much love), since she loved
much (as these manifestations indicate). The word 'loved' refers to
the acts spoken of in vers. 4446. The assumption that the woman
was Mary Magdalene is used to support the false view mentioned above ;
the gratitude being regarded as called forth by the casting out of the
demons, and the forgiveness of sins as first granted after this display of
love. The aptness of the parable is destroyed by this interpretation.
Little is forgiven, etc. One who feels little need of forgiveness
is meant. Our Lord does not apply this directly to Simon but leaves
that to his conscience.
Ver. 48. Thy sins are forgiven. This does not forbid the view
that a previous sense of pardon moved the woman to acts of love.
This is rather a new assurance, a mere formal personal declaration.
Christians have a sense of pardon awakening gratitude, but ever need
more assurance of it, ever hope for and desire more ; that ia our faith.
As appears from ver. 50, it was precisely to this faith on the part of
the woman, who already felt enough to manifest her love in this way,
that our Lord addressed the declaration of this verse. This is the con-
stant and blessed action and reaction of Divine grace and Christian
gratitude it awakens.
Ver. 49. Who is this that even forgiveth sins? Comp. chap.
6 : 21 and the parallel passages. Such a question was natural, and
does not necessarily imply decided hostility.
Ver. 50. Thy faith hath saved thee. Not love. Love is to
convince others, faith lays hold of grace, and thus love is begotten. It
was faith, the hope of a penitent based on the words and the character
of Jesus, which brought her to the house of Simon. In this faith her
love was born, and as its manifestations began, her faith was ever en-
couraged by the reception of her acts of love. Growing as she wept
and washed His feet, it laid hold more and more fully of the pardon it
118 LUKE VIII. [8: 1,2.
CHAPTER 8: 1-3.
Preaching Tour with the Twelve and Mlni*tcrinr/ Women.
8: 1 AND it came to pass soon afterwards, that IK- went
about through cities and villages, prcurhing and bring-
ing the 'good tidings of the kingdom of God, and with
2 him the twelve, and certain women which had been
healed of evil spirits and infirmities, Mary that was
called Magdalene, from whom seven 2 devils had gone
1 < >r. z Gr. 'V
expected, and received at length the full absolution (ver. 48). The
closing words were therefore of faith, and of its in<t hle--ed result : go
in peace, literally, into peace. This was the state of mind to which
she might now look forward. Faith first, manifestations of grateful
love next, then peace. If we consider well to whom these words were
spoken, we will not forget that grace is free, or exalt our love into a
ground of pardon. All her tokens of penitence and "affection coulil not,
even in the eyes of sinful men, wash away the stain of her life, but the
grace of Christ led her to true peace.
Preaching Tour with thf Tn-elre nntl Minixtrrinr/ Wumrn, vers. 1-3.
IVruliar to Luke. Ac rdin;; to the usual view, tin- first circuit through Galileo was
MI id" h -fore tin' rh,, ice of the Twelve; this one (the second/, with them ; tin- third, im-
mediately iifter they were sent out to preach But it in not certain that HHTC were
three distinct journey* The KvangeligU probably dvgrrihe certain periods of His Miin.
i^try in ^eiii-ril terms. The poriod here spoken of seem- t > have ln-en that KUCC lin^
('soon afterwards.' ver. 1) the occurrences narrated in tin- last chapter.
Ver. 1. Went about through cities and villages. From
town to town, from village to village, in unwearied activity. Bt ing-
ing the good tidings. One word in tlio (ireck. hence- preaching'
does not govern -good tidings.' And with him the twelve. This
was after they had been chosen, but before they had been sent out to
preach.
Ver. 2. And certain women, etc. All of them had probably
iired of some atllict ion ; hence t heir set-vice was one of gratitude.
Such a service, however, is contrary lo the Oriental notions of pro-
priety, founded upon low views of woman's virtue. Christianity has
done much to correct these notions. It is significant that this mention
of our Lord's female attendants should follow the account of tlio for-
given one in the Pharisee's house. Mary that was called Mag-
dalene. A native of Magdala, the ancient Migdol (.Josh, lit: -'iS),
now called M<i'l.-li,t. It was north of Tiberias and ea<t of Cana. on the
i ~h.. re of the lake of < lennc san-i . From whom seven
devils (demons) had gone out. This woman had been possessed
8: 3-4.] LUKE VIII. 119
3 out, and Joanna the wife of Chuza * Herod's steward,
and Susanna, and many others, which ministered unto
1 them of their substance.
CHAPTER 8 : 4-15.
The Parable of the Sower.
4 And when a great multitude came together, and they
of every city resorted unto him, he spake by a para-
* Instead of Chuza read Chuzas. Am. Com.
1 Many ancient authorities read him.
of seven demons, and our Lord had cast them out. The notion (Lange
and others) that this means released from special sinfulness, ' seven
demons' being an expression for total subjection to the spirit of the
world, is an attempt to support the legend that Mary Magdalene was
the ' sinner ' of the last chapter. Bat that occurrence loses its appro-
priateness, if we suppose that the woman had been already dispossessed
of seven demons by our Lord. The accuracy and aptness of the Gospel
narrative are diminished by this theory.
Ver. 3. Joanna. Her name appears again in chap. 24 : 10. The
wife, perhaps at that time a widow, of Chuza Herod's steward,
t. e., the 'house-steward' of Herod Antipas. (The masculine form
Chuzas is preferable.) Through this family Herod and his servants
(Matt. 14 : 2) might have heard of Jesus. Some have identified Chuzas
with the ' nobleman ' whose son was healed by our Lord (John 4 : 46
54); but the reason for Joanna's gratitude was that she had herself
been healed (ver. 2). Susanna (' lily '). Not mentioned again.
And many others. Comp. Matt. 26: 55. Which ministered.
All of them were such as thus 'ministered,' t. e., provided food and
other necessary attentions. Unto them (the better supported read-
ing), i. e., to the whole company. The alteration to the singular was
probably designed to exalt the service of the women ; but what was
done to the disciples was done to Christ, according to His own words
('Matt. 25: 40). Of their substance. This implies that some, per-
haps most of them, were persons of means.
Our Lord confided in the purity and faithfulness of His Galilaean
friends ; He exalted women into the circle of His followers ; woman's
work was at once a service of grateful love (a diaconate) ; these women
of high position felt that constant temporal service was a fitting, thougli
insufficient, return for spiritual benefits. Such a circle as this is pos-
sible only where Christ is: about Him as the centre, gather preaching
men and ministering women in purity and harmony.
The Parable of the Sower, vers. 4-15.
Parallel passages : Matt. 13 : 1-29 ; Mark 4 : 1-20. It is evident from the parallel
accounts that the incident of vers. 19-21 preceded the parable, etc., vers. 4-18. Some
120 LUKE VIII. [8 : 6, 6.
5 ble : The sower went forth to sow his seed : and n> lie
sowed, some 1'fll by the wayside ; and it was trodden
under foot, and the birds of the heaven devoured it.
' And other fell on the rock; and as soon as it grew, it
would even insert between them a number of discourses related by I.uke further on
(11: 37-13: 9), but the language of Matt. 1:5: 1 seems to forbid this. The order of
Mark, confirmed in this case by that of Matthew, is most -\.n-t. Ait.-r tin- journey
just spoken of (yers. 1-3) or during its progress, our Lord healed a demoniac giving
occasion to the Pharisees to vent their growing hostility. Tin- im-idi-nt is narrated out
of its order by Luke (11 : 14, etc.). It was immediately followed 1 v tin- demand for a
sign from heaven (Matt. 12 : 38-45; Luke 11: 16, 2'J ::i. . | il.'.v ,;> i, ,1--
rated by Luke in the same connection. About this time, whil- the (ntroversy was
going on, the mother and brethren of Jesus nought Him V.TS. ly-'.'l i. Then came the
discourse in {arables ( M.itt. i:i ; M.u k ! : 1 i"> , a part of which is here recorded iven.
4 18). Luke inserts in a different connection (chap. 13: 18-21) two of the parables
given by Matthew and Mark.
The independence of the Evangelists appears most clearly from a comparison of the
: of the parable of the Siwer. The interpretation in itself modified by the
in eai-h account. In Matthew the lii>lri--.il Msnificance is most prominent ; in Mark,
tin- v. it;il ni'-thods of the kingdom in various phases ; while here the difler-
individual hearers obtain emphasis, both fr.'m tin- fact that tin- pliable stands alune,
and from the c<Jntext. The incident mentioned in vers. 19-21 seems to hav
placed out of ita position to mark this emphasis.
V.T. 4. And when a great multitude came together, etc.
Was coming' would be more exact : it is not implied that He waited
until all came; it was the gathering crowl that led Him to enter a boat
(Matthew, Mark i. They of every city resorted, or. 'wen
sorting' attracted out of the various places where He had preached.
Luke's mention of the preaching tour probably leads him to give pro-
minence to these. The three Evangelists agree, but show entire inde-
pendence. By a parable; the only one recorded here by Luke.
The circumMaiices which led to this mode of teaching are not given.
Mark 4: 1-9.
Vcr. .".. The sower, as in all the accounts, one of this well known
His seed; peculiar to I.uke, Imt implied in the other reports.
Some fell by the wayside. Hither -m the Lenten path over which
! walked, or more prdialil v l>v the side of the path skirting the
field. Trodden underfoot. Peculiar to Luke, suggesting another
danger to tin- seed. The birds of the heaven. This is the chief
ver. \'2.
Ver. ;. And others fell on the rock. Rocky places' (Ma:
'rocky ground' i Mark .>. The simple tailing 'on' this thin soil in
indicated in all three accounts. It witheied away, because it
had no moisture. I.uke presents anot! ;' failure here.
The lack of depth in the soil waa the cause of this luck of moisture;
8 : 7-10 ] LUKE VIII. 121
7 withered away, because it had no moisture. And other
fell amidst the thorns ; and the thorns grew with it,
8 and choked it. And other fell into the good ground,
and grew, and brought forth fruit a hundredfold. As
he said these things, he cried, He that hath ears to hear,
let him hear.
9 And his disciples asked him what this parable might
to be. And he said, Unto you it is given to know the
mysteries of the kingdom of God : but to the rest in
parables ; that seeing they may not see, and hearing
hence the plant had 'no root' (ver 13), which Matthew and Mark
state at this point in the narrative.
Ver. 7. Amidst the thorns. The proposition here more exactly
expresses the fact than that used by the two other Evangelists. The
remainder of the verse shows that the thorns were not as yet grown
up. Choked it. The baser plants outgrew the shoots from the good
seed.
Ver. 8. Fell into the good ground. So Mark, ' this last land
is neither hard as the first, nor thin as the second, nor unclean as the
third; it is soft, deep, and free from other seeds' (Godet). And
grew, and brought forth fruit a hundredfold. Luke does not
refer to the lesser (yet great increase. All three accounts here have
different terms to express this main point of the parable. He that
hath ears to hear, let him bear. A common utterance of our Lord,
pointing to the need of spiritual apprehension to understand the full
significance of His teachings (comp. the similar formula in Rev. 2 and 3).
Ver. 9. What this parable might be ? This question was
asked when they were alone (Matthew and Mark). And there was
also a question asked as to the reason for such teaching (Matthew), as
is implied in what follows here.
Ver. 10. Unto you it is given to know, etc. Almost identical
with Matthew's report, but slightly different from that of Mark. This
sets forth the double purpose of the parables : to reveal and to conceal.
' Unto you ' is emphatic. The mysteries of the kingdom of
God. Truth which is unknown until revealed, is spoken of in the
New Testament as a 'mystery.' It is not necessarily implied that
these truths are incomprehensible, still less that they are unreasonable.
Here the plural is used, referring to the varied contents of revelation ;
in Mark we find ' mystery.' The great ' mystery ' is spoken of in 1
Tim. 3: 16: Christ Himself. To the rest. Peculiar to Luke, and
significant of the process of training, after individual selection, which
had now begun. That seeing they may not see, etc. This is
the purpose (' in order that'). Matthew quotes Isa. 6: 9, 10, which
is here referred to. This purpose is one of chastisement on those who
122 U'KK VIII. [8: 11-14.
11 tfaqr may not understand. \<>\v the parable is this:
12 The M-fd is the word of God. And those lv the wav
side are they that have heard; then coin* th the devil,
and taketh away the word from their heart, that tliev
13 may not believe and he saved. And those on the rock
are they which, when they have heard, receive tin-
word with joy ; and these have no root, which fora
while believe, and in time of temptation fall away.
14 And that which fell among the thorn-, these .-ire they
that have heard, and as they go on their way thev ,-uv
choked with cares and riches and pleasures of thi* life,
had abused their privileges. This was the state of things when the
prophecy of Isaiah was uttered, an<l history had repeated itself.
' When the heart has failed to open to the first beams of truth, the
brighter beams which follow, instead of enlightening, dazzle and blind
it; and this result is willed by God ; it is a judgment ' idodet). A
striking instance of this blinding process is found in the failure to re-
cognize the Scriptural teaching on these two points, namely, that God
does His will, and that often it is His will to punish.
Ver. 11. The seed is the word of Ood. The most specific
form of this thought. ' The word of God ' was then a spoken m< -
through Christ and His Apostles. It has since become a writtci
sage, in respect to which this interpretation of the parable holds [
Ver. 12. They that have heard, or. did hear ;' on a single
n. Then cometb the devil tduiholn.'. not, rinimoninn). The
rapid snatching away of the seed is indicated. That they may not
believe and be saved. Peculiar to Luke, and showing that from
the first salvation by faith was preached. Satan is specifically opposed
to this way of salvation. since thus men aro really sav-l.
V.-r. l:!. Those on the rock. This class of hearers: easily
moved, fickle, enthusiastic but nt enduri: (.! in
:io. Their peculiarities are those of youth. The tlreek nation
fulfilled, in the historical applie.ition, this part of the parable, as the
Jews did the previous part. 'With joy. This characteristic is named
in all the . These have no root. This seems to deny
the existence of any real spiritual life, despite the addition : 'Which
for a while believe. In time of temptation fall away. The
plied is that of tribulations and persecution for Christ's sake (so
Matthew and Mark' ; this test the superficial hearers cannot stand.
V.T. 14. Among the thorns, these are they, etc. Half-
hearted ln-an-rs an- represented here. As they go on their way.
A graphic touch, indicating lack of unity "f purpose. Cares and
riches and pleasures of this life. 'Life' is. not cither of the
words usually so rendered, but a lower term. This reference to earthly
8: 15,16.] LUKE VIII. 123
15 and bring no fruit to perfection. And that in the good
ground, these are such as in an honest and good heart,
having heard the word, hold it fast, and bring forth
fruit with patience.
CHAPTER 8: 16-18.
The Warning about Hearing.
16 And no man, when he hath lighted a lamp, covereth
it with a vessel, or putteth it under a bed ; but putteth
it on a stand, that they which enter in may see the
anxieties, possessions and enjoyments, as the thorns which choke the
spiritual life which the word produces in believing hearts, requires no
explanation. Every one has, to some extent, felt the meaning of it.
Ver. 15. The good ground. Luke's account omits all reference
to the varied proportion of the generous yield, but gives some sugges-
tive hints as to the character of this class of hearers. He brings out
most fully their willing attitude : in an honest and good heart.
It is unnecessary to discuss whether this means ethical fitness, or how
such fitness is produced. The fact that God prepares the heart to hear
does not contradict the fact that these hear the word with hearts
adapted to hold it fast, and bring forth fruit with patience ;
lit., ' in patience.' This means 'consistently, through the course of a
life spent in duties, and amidst discouragements.' (Alford.) 'Who-
ever will keep firm hold of the Lord's gifts must use them in diligent
labor for increase ; for that are they in their nature given.' (Stier.)
The four classes exist in each age, and yet represent four phases of
the kingdom of God as a whole. The four varieties of soil correspond
with the reception of the gospel, respectively, among the Jews, the
Greeks, the Latin races, and the modern nations. The same phases
appear, however, in the life of the individual.
The Warning about Hearing, vers. 16-18.
Parallel passage : Mark 4 : 21-25. The same thoughts occur in Matthew in different
connections. Comp. also chap. 11 : 33-36.
Ver. 16. And no man when he hath lighted a lamp, etc.
Comp. Matt. 5 : 15. Luke throughout this verse omits the article,
and gives the general phrase : covereth it with a vessel, instead
of the more specific 'put under the bushel' (Matthew and Mark).
Stand, i. e., 'lampstand,' the elevated holder, from which the light
would shine more widely. They which enter in, etc. The form
is peculiar to Luke. Here, as in Mark, the reference is to their privi-
lege, as those who had apprehended the meaning of the parables, of
124 LUKE VIII. [8: 17-19.
17 li<rht. For nothing is hid, that shall not be made
manifest; nor ani/t/i/ii'/ secret, that shall not bo known
18 and come to li^ht. Take hood therefore how ye hear:
for whosoever hath, to him shall be given; and who-
soever hath not, from him shall be taken away oven
that which he ' thinketh lie hath.
CHAPTER 8: 19-21.
Our Lord's Mother and Brethren.
19 And there came to him his mother and brethren,
1 Or, teemeth to have.
imparting light to others. The entire paragraph predicts the exten-
sion of the truth through the agency of the Apostles.
Ver. 17. For nothing is hid, etc. The verse has the poetic
form of Hebrew parallelism. The design of i.Jod is to reveal His truth.
Tln % Apostles were the persons to be entrusted with the duly of making
it known. The importance of the thought here set forth appears from
it^ repetition on various occasions (comp. Matt. 10: '2> : Luke 12: 2).
(iml hides in order to reveal. The parables were nut to train up a
spiritual aristocracy who looked down upon the ignorant and hindered
their enlightenment. A warning to those who hold back the truth,
and an encouragement to those who seek to make it known.
Ver. 18. Take heed therefore how ye hear. Mark: 'what
ye hear.' This stands in vital connection with ver. 17. (iod's pur-
ti) reveal implies the duty of careful attention on our part.
' How' we hear and ' what ' we hear are two sides of this duly; they
are not independent of each other. For whosoever hath, etc.
This principle was repeated (chap. I'.t; lit!). Here it refers to know-
ledge of the things of the kingdom, as the connection shows; hut in
all (iol's dealings this law holds good. Hence its application in this
instance covers the duty of teaching as well as of hen-ing. l'<e and
growth, neglect mid decay, are linke'ftogetlier.--T!nnketh he hath
is peculiar to Luke It is self-deception, not deception of others, tint
is referred to. 'Whoever neglects that which is deposited l>y i'"l
within him loses what he never rightly possessed' (Van Do.-terzee).
Our Lord's Mother and Jirethrrn Vinit Him, vers. 10-21.
Parallel posnagca : Matt. 12: 40-50; Mark : : :il :v,. Luke presents no now Incl-
ilfiitd. The rvjunii for puttim: tlii^ nrriirri-ni-' 1 out of tin' evict unli-r ;IN prolaMv In
cntorvi- tin- li-nnii nl' tin- j.:o;iMi- i-oix-iTiiiiii; Ilii' ri^lit lii-iirini; uml <l"in_- of the OM|.
Murk cm-* Ilii- t'ulli-it wt.il-ni< lit of tin- :oio.-tv of our l.ni-.|'-, kiinln-1 airl li.
tliis point nf tin- liiiturv. l.uk'-, IIOWI-MT in i-lmp. II, imt nn'v ti-lls uf tin- coiitlirt
v to li |ii--. .-l-l. hut 111 tUf Hame connection givtm th; exrUinatioii of H ct-i tain . MI.HI
8 : 20-22.] LUKE VIII. 125
20 and they could not come at him for the crowd. And
it was told him, Thy mother and thy brethren stand
21 without, desiring to see thee. But he answered and
said unto them, My mother and my brethren are these
which hear the word of God, and do it.
CHAPTER 8 : 22-38.
The Visit to the Country of the Gerasenes.
22 Now it came to pass on one of those days, that he
entered into a boat, himself and his disciples ; and he
said unto them, Let us go over unto the other side of
concerning His mother. It is highly probable that the two incidents should be joined
together.
Ver. 19. His mother and brethren. The latter are closely
joined with the former, as though they were the children of Mary.
Any other theory virtually robs the paragraph of its pertinence. See
further on Mark 6 : 3. Could not come at him for the crowd.
Peculiar to Luke, but suggested by the other accounts.
Ver. 20. It was told him. Matthew: 'one said unto Him.'
Thy mother and thy brethren stand without, etc. Outside
the house, as well as outside the crowd ; comp. Mark 3 : 20 with
Matt, lo : 1. A striking instance of undesigned coincidence and cor-
roboration.
Ver. 21. But he answered, Luke omits the look and excla-
mation of our Lord, and also the significant gesture ' toward His
disciples' (Matthew) ; but these which hear the word of God,
and do it, points to the same persons. The brethren of our Lord
had not yet beli -ved in Him (John 7:5); His mother was certainly
in anxiety about Him, possibly in doubt. But the language loses its
force, if it implies any failure to recognize family ties. There is, of
course, no mention of 'father.' Joseph was probably dead, and the
Gospels expressly deny that Joseph was His father. Spiritual rela-
tionship is higher than natural: the sign of such ties binding us to
Christ is that hearing of God's word which leads to doing His will.
For such Christ had that special love which He only can have, a love
human as well as Divine. How men can do, as well as hear, the word
of God, is not here declared ; but the disciples were evidently learning
the lesson, and their teachings should be our guide.
Tlie Visit to the Country of the Gerasenes (Geryesenes), vers. 22-38.
Parallel passages: Matt. S: 18, 23-34; Mark 4: 35-41 ; 5: 1-20. Luke is indefinite
as to time (ver 2-), bvt it was the evening o! the day on which the discourse in para-
bles was delivered (Mark 4: 03). The storm probably occurred at night, and the
126 LUKE VIII. [S: 23-25.
23 the lake : and they launched forth. But as they
sailed he tell asleep: and there eanie down a st<>nu of
wind on the lake; and they wen- filling irith ir<tf< r,
24 and were in jeopardy. And they came to him, and
awoke him, saving, MJBter, master, we perish. And
he awoke, and relinked the wind and the rarin<r of
the water: and they ceased, and there was a calm.
25 And he said unto them, Where is your faith? And
encounter with the demoniac the succeeding morning. On the incidents of this biinr
day, MM Mark 3: a> 4: 41; Matt. 1. Before starting, the inci.l.-nts
nii-iit iom-d iu chap. 9: 57-02 probably occurred lOoiiip. Matt. S: is-^-j . Luke's ac-
count is brief, agreeing more closely with that t' Mark. He always calls th
Galilee, a 'lake,' uses nautical terms with great exactnebg, as also in the Book of Acts,
and thus indicates that he was not a native of Palestine.
Vers. 22-25. TUB STORM ON THE LAKE.
Ver. 22. On one of those days. The indefinitenes-s indicates
thiit Luke had nut consulted Mark's (iospel. A boat. Mark: 'the
boat,' i. '. . tin- one from which He had been teaching. Himself and
his disciples. The A. V. mistranslates this clause. And they
launched forth. This indicates a speedy start , comp. Mark 4: ;iiii.
The object seems to have been to find rest after the wearying labors
and conflicts of the day.
Ver. '2-1. But as they sailed. Another nautical term, peculiar
to Luke. He fell asleep. Mark describes His posture. Came
down. Either from the sky, or from the hill-side*, since the sudden
storm-i would roll down the valleys and hurst upon the lake. They
were filling, /. f., the boat WHS becoming full. The original brings
out the sudden coming down of tin- storm, anil then the gradual effect,
filling the boat and putting them in danger Were in jeopardy.
Another of Luke's details.
Ver. 21. Master, master, we perish. The three accounts
differ in regard to the language u-r 1. I'mihtlcss in their doubt and
terror -ever.-il disciples spoke, uttering different exclamations. And
he awoke. liotli here and in Mark \ : :','.>, the more exact si i.
' beiii'_ p awakened.' Rebuked. All three K\angelist< use this term;
but I. uke alone has the phrase: the laging of the water. /. '.,
the surge or swell. He omits the command : Peace, be -till.'
There was a calm, a great calm,' the instantaneous c'-->atioii of
the wind, and the more remarkable smoothing of the water are im-
plied.
Ver. '2~>. Where is your faith ? Luke agrees with Mark in
puttin;: the rebuke ot the disciples nj'ti-r the rebuke of the elements.
Matthew reverses the order; but the former is probably more exact.
8: 26, 27.] LUKE VIII. 127
being afraid they marvelled, saying one to another,
Who then is this, that he commandeth even the winds
and the water, and they obey him ?
26 And they arrived at the country of the Gerasenes,
27 which is over against Galilee. And when he was
come forth upon the land, there met him a certain
man out of the city, who had 2 devils ; and for a long
time he had worn no clothes, and abode not in any
1 Many ancient authorities read Genjesenes ; others, Gadarenes : and so iu ver. 37.
8 Gr. dimwits.
Luke's language is not so strong ns that of the others, which opposes
the notion that his Gospel was written to exalt Paul at the expense of
the Twelve. They marvelled ; the disciples and any others who
were in the boat. 'Who then is this, etc. Matthew: 'what man-
ner of man,' as the A. V. incorrectly renders here and in Mark.
'For' (A. V.) is properly changed to 'that,' in accordance with the
rendering of the same word in Matthew and Mark. If rendered 'for'
here, the parallel passages should be made to correspond. A power
over natural forces is evidently meant by all the Evangelists. The
Apostles had not been long in attendance upon our Lord, and this was
the first miracle of such a character. ' What He blames in them is
the state of trouble and agitation in which He finds them on awaking.
When faith possesses the heart, its prayer may be passionate and ur-
gent; hut it will not be full of trouble' (Godet). The comfort for
individual believers and for the tempest-tossed Church which this
passage suggests, has always been recognized. The miracle, with
such lessons, seems natural enough to those who find the supernatural
and natural united in Christ.
Vers. 2(>-39. THE HEALING. OF THE DEMONIAC AT GERASA (GERGESA).
Ver. 26. The country of the Gerasenes. But see margin.
In any case, the A. V. is incorrect here and in the other accounts.
Tischendorf reads : ' Gergesenes ' here (so Aleph) ; but the influence
of the Vatican manuscript decided the English Revisers. As regards
the three names : 'Gergesenes' is derived from the old term ' Girga-
shites;' 'Gadarenes' is the name derived from Gadara, the capital
city of Perea, which might have been ' the city ' refered to here ;
'Gerasenes' is also derived from the name of a city, either one at
considerable distance, or one near the lake shore. The latter view is
coming more and more into favor, and agrees best with the specific
statement of Luke: which is over against Galilee.
Ver. 27. A certain man out of the city, i. e., belonging to
the city. He did not come to meet them out of the city, but ' out of
the tombs' (Matthew, Mark), his usual abode, as stated in all three
accounts. Had worn no clothes. Peculiar to Luke, but implied
128 LI KK VIII. [S:
28 house, but in the tombs. And when ho saw Jesus ho
crk'<l out, and fell down before him, and with a loud
voice said, W hat have I t<> do with thee, Jesus, thon
Son of the Most Iliirh < Jod ? I beseech thee, torment
29 me not. For lie commanded* the unclean spiiit to
come out from the man. For 'oftentimes it had seized
him: and he was kept under guard, and hound with
chains ami letters; and breaking the hands asunder,
30 he was driven of the 2 devil into the desert.-. And
Jesus asked him, What is thy name? And he said,
Legion; for many 3 devils were entered into him.
31 And they intreated him that lie would not command
wot commantliinj. .inter. Com.
1 Or, of a long time. * Gr. J> mon. ' Gr. demon*.
in Mark's account (5: 1">V But in the tombs So Mark. who<e
account, however, is more graphic. Matthew speaks of -two.' In
this case <>;' . the symptoms were those of violent mania ; but
it does not follow that the possessed were simply maniacs. The sequel
is nl>sunl on such a theory.
Yer. 2S. When he eaw Jesus, etc. Mark intimates that he
ran from a distance 'What have I to do with thee ? So all
three account*. Coinp. c!i:r . I : -I. 11.
Y-r. L''.'. For he commanded, or, 'was commanding.' This
- witli Mark's account. Our Lord was about to command, when
the demoniac cried as in ver. *J8. For pves the reason of the com-
mand. Oftentimes, or, 'of a lon^ time.' The marginal rendering
seems preferable. Seized. Tin- \i"lent effect >.)' the p.xses-
set forth. Then follow an .i( unt of previous uiisucce-^ful attempts
: rain him: He was kept under puard. IVculiar to Luk'-.
Breaking the bands asunder. Mark speaks of this, but not in
:me immediate connection.
Ver. :;n. 'What is thy name? So Mark. The .pi.'-tion seems
to have been a-Mre^-cd to the man, but an-wered by the drni<>n*.
This confiisi".!! of pi-r-ioiialitios is indicated in most of the detailed
accounts of possession. And he s-ud, Legion ; for many, etc.
The lejrion w:is the lar-_'e-t orir.uii/ation of the Koman army, and
formed a compact ho-t nf -everal froMi three to si\> thousand men.
Ver. ::i. And they intreated him, etc. Luke i" more specific
IHTI-. Mark vi,ni!y ^:iy : 'out of the country:' but Luke has the
troM expression : into the abyss. Tl M-cciy be a rea-
sonable doubt that thi- means ' hell,' the place of punishment for evil
spirits. \Ve must distinguish between 'abyss.' -the ,nl int, \ tin place of
torment, and the lake of fire into which the devil will be cast by Christ
8 : 32-35 ] LUKE VIII. 12
32 them to depart into the abyss. Now there was there
a herd of many swine feeding on the mountain : and
they in treated him that he would give them leave to
33 enter into them. And he gave them leave. And the
devils came out from the man, and entered into the
swine : and the herd rushed down the steep into the
34 lake, and were choked.* And when they that fed
them saw what had come to pass, they fled, and told
35 it in the city and in the country. And they went out
to see what had come to pass ; and they came to Jesus,
1 Gr. demons.
* Instead of choked, read drowned. Am. Com.
at the end ; sec Rev. 20 : 3' (Alford). The respite obtained by their
entering into the herd of swine was a very brief one.
Ver. :>_'. Now there was there a herd of many swine
feeding on the mountain. Evidently on the high steep shore of
the lake i ver. 33), and at some distance (Matthew). The animals
were unclean, and Jews could not rightly own them. Yet there might
have been lax usage in this border region. Give them leave, etc.
Those who find this permission unjustifiable forget that thus the de-
monstration of Christ's power over evil spirits was most strikingly
ma n i tested. Nor should the ceremonial uncleanness of the animals be
overlooked.
Ver. 33. And entered Into the swine. All the accounts
agree in this statement, as well as in the description of the effects of
this fact. The variations in form prove independence. Mark men-
tions the number as 'about' two thousand. And were choked.
The word here used differs from that occurring in Mark. It has in
the classics the sense of drown, hence the American Company would
distinguish it from the other (in Mark) by this rendering. The Gos-
pel narratives plainly imply the existence of evil spirits ; and in this
case the theory that possession was only a form of insanity, destroys
the truthfulness of the narratives. How animals could be possessed
is not more difficult to explain than how men could be possessed.
Ver. 34. When they that fed them, etc. So all three accounts.
It would seem from Matthew's account, that in their story the destruc-
tion of the swine, not the healing of the demoniac, was the main mat-
ter. Ill the city; see ver. 20 In the country. Probably to
those whom they met on their way to the city.
Ver 35. And they went out. Matthew: 'the whole city;'
but that Evangelist omits 'in the country.' Found the man, etc.
T? *. description of Luke is graphic. Notice the correct reading as
represented in the R. V. At the feet of Jesus. Peculiar to this
account, and a mark of accuracy and independence.
9
130 LrKK VIII. [S:
and found the man, tVoni whom the 'devils \vere gone
out, sitting clothed and in his right mind, at the 1'eet
3.; of Jesu<: and they were afniid. And they that saw
it told them how he that was poessed with 'devils
37 was -made whole. And all the. people of the coun-
try of the Genisenes round about asked him to depart
from them; for they were holden with great fear:
r.s and he entered into a bout, and returned. 1'mt the.
man from whom the 'devils were gone out prayed
him that he might l>c with him: but he sent him
39 away, saying, Return to thy house, and declare ho\v
great things God hath done for thee. And he went
his way, publishing throughout the whole city how
great things Jesus had done for him.
I (!r. Jfmont. * Or, urnl.
Ver. ..0. And they that saw it. Probably the swineherds who
had returned, or possibly the discij'los. How he that was pos-
sessed, etc. The method of the cure was remarkable, and this was
narrated in detail i so Mark).
Ver. :;T. And all the people of the country of the Gera-
senes round about. Tin 1 marginal note to ver. '_''> applies licre
also. Luke's account suggests a crowd increasing in news
1. The reason tor their rei|iie-t is mentioned by Luke only: for
taey were holden with great fear. They had feared the demo-
niac; but this was a superstitious fear, which was, however, shrewd
enough t<> reckon the danger uf losing earthly pains from the presence
of such a worker of miracles. TheSe people have their imitators in
"g -
Ver. '>. But the man. etc. Notice that I.uke rharacterNti.-ally
' the return of our Lord ^-er. :>7 , before he speaks of t!
>|U'--t of I!K> healed man. which of eniirsi- |>r.'> i- h'd the return. That
he might be with him. The instinct <>f rnitituch* nu-1 per
affection prompted this n-^ue^t. which was doubtless nil the mon-
-'nee the people of the country rejected his deliverer.
Ver. :','.<. Return to thy house. Mark is fuller here.
Throughout the whole city, and 'in I>eeapolis ' (Mark).
Where .le-us Himself could teach, He frequently bade those whom
He healed to hold their pe.icr. Here wlim- lie \v is rejected. He
commissioned the man who had been a terror t<> the neighborhood US
a messenger of liod a mercy. Sec further ou M.I:
8 : 40-42.] LUKE VIII. 131
CHAPTER 8: 40-56.
The Raising of ike Daughter of Jairus , and the Healing
of a Woman on the Way.
40 And as Jesus returned, the multitude welcomed
41 him ; for they were all waiting for him. And behold,
there came a man named Jairus, and he was a ruler
of the synagogue : and he fell down at Jesus' feet,
42 and besought him to corne into his house ; for he had
an only daughter, about twelve years of age, and she
lay a dying. But as he went the multitudes thronged
him.
The Raising of the Daughter of Ja'irus, and the Healing of a Woman by
the Way, vers. 40-56.
Parallel passages: Matt. 9: 18-26; Mark 5: 22-43. While the name of the place to
which our Lord returned, is not given here, the fact that the people were waiting for
Him suggests Capernaum (comp. Matt. 9: 1: 'His own city';. Jairus came to our
Lord while He was at a feast in the house of Matthew (Matt. 9 : 10-18), who probably
lived in Capernaum, and this feast (chap. 5 : 29-39) took place just after the return
from the other side. The account of Luke agrees closely with that of Mark.
Ver. 40. Welcomed him. Lit., 'received Him.' Waiting
for him. His absence had been brief. Doubtless cases of sickness
awaited Him. Some have thought that Jairus was among the number,
and that his presence had caused additional interest. But this is op-
posed to Matt. 9: 18.
Ver. 41. And behold. See above. The place was the house of
Levi (Matthew); comp. Matt. 9; 18. A man named Jairus.
The name is pronounced Ja-i'rus. A ruler of the synagogue.
Matthew: ' a ruler,' without mentioning the name. He fell down
at Jesus' feet. Matthew; 'worshipped Him,' which amounts to
the same a.s the statements of Mark and Luke.
Ver. 412. For he had an only daughter. That she was the
'only' one is peculiar to Luke's account, as is also the statement in
the third person. Matthew and Mark give the words of the ruler.
All these variations show independence. About twelve years of
age. Mentioned later by Matthew and Mark. She lay a dying.
This form is also peculiar to Luke. The multitudes thronged
him. The presence of many at the house of Levi is indicated in the
narratives, and the coming of Jairus would doubtless attract many
more. As they went, there would, of course, be much excitement, iu
view of the extremity of the danger.
132 LUKE VIII. [8 : 43-45.
43 And a woman having an issue of blood twelve
years, which 'had spent all her living upon physi-
44 cians, and could not be healed of any, came behind
him, and touched the border of his garment: and ini-
4", mediately the issue of her blood stanched. And Jesus
said, Who is it that touched me? And when all de-
nied, Peter said, "and they that were with him, Muster,
ancient authorities omit //<"( /" "' "" '"''' ''"'".</ '/"'"/ft.'/M'-i'un.s, and.
f uucieut authorities oinit u;iJ lluy tluit were with hint.
Yers. 43-48. THE HEALING OF THE WOMAN WITH AN IssrE OF I?i,oon.
Ver. 43. Having an issue of blood. She was therefore cere-
monially unclean (Lev. 15: 25; Deut. 24: 1). Twelve years.
The time is mentioned in all three accounts, aii'l shows how hopeless
her case seemed. There is a significance in the fact that this was the
age of the ruler's daughter. Who had spent all her living, etc.
Luke, himself a physician, thus puts the case. The clause is omitted
in the Vatican manuscript, and rejected by Westcott arid Hort. But
the authority against it is insufficient.
Ver. 11. Came behind, etc. It was not the lower hem of His
garment which she touched, since it would have heeri difficult to
in such a crowd; but one of the tassel* O f the outer robe. ' As this
robe, which was of a rectangular form, was worn like a woman's
shawl, two of the corners being allowed to rruig down close together
on the back, we see the force of the expression <</// //</<//,,/' (<;<,i|rt i.
Luke simply states how the cure was elicited. Mark tells of her
thoughts. 'This is a most encouraging miracle for us to recollect,
when we arc disposed to think despondingly of the ignorance or sii-
per-tilion of much of the Christian world: that He who accepted this
woman for her faith, even in error and weakness, may also accept
the,,,' (Alfyrd).
Ver. 4"). Who is it that touched me? More again Mark's
account is fuller: \nd straightway Jesus perceiving in Himself that
the power i>r<i<:,,Iiii,j from Him had gone forth, turned Him nhont in
the crowd, and said. Who touched my garments?' And when nil
denied It is not certain that the woman did so; she may have
hidden herself in the crowd. Pe' er, etc. 1'eculiar to Luke. The
i|iiestion of our Lord wa- to d aw out the woman's faith. Mark's
account implies that lie knew who had done it. The multitudes
press thee, etc. I're-s' and 'crush' are -troni; terms. Some find
here 'a solemn warning to all who crowd on Christ,' a rebuke, to fami-
liarity in hymns, etc. I'eler in those days might have relinked the
crowd ; our Lord did not. The touch of faith and the accidental touch
differ: no virtue flows, out in the case of the latter. The cure was not
mag..
8 : 46-49.] LUKE VIII. 133
46 the multitudes press thee and crush thee. But Jesus
said, Some one did touch me : for I perceived that
47 power had gone forth from me. And when the woman
saw that she was not hid, she came trembling, and
falling down before him declared in the presence of
all the people for what cause she touched him, and
48 how she was healed immediately. And he said unto
her, Daughter, thy faith hath l made thee whole ; go
in peace.
49 While he yet spake, there cometh one from the ruler
1 Or, saved thee.
Ver. 46. Some one did touch me : for I perceived, etc.
Notice the correct reading, as proving our Lord's knowledge of all the
circumstances of the case.
Ver. 47. Was not hid. She felt that He knew of the cure He
had wrought. She came trembling, etc. Her faith was strong,
but not unmixed with fear. She had doubtless been harshly treated
by her physicians, she had spent all, she had been unclean for twelve
years ; what wonder that she trembled now ! In the presence of
all the people. Peculiar to Luke, and significant. She sought a
cure in secret, but is led to confess it openly. This our Lord desires
and deserves. A caution to those believers who do not confess Him
before men. Moreover, this had its purpose of blessing for the woman.
Thus she could learn the power of faith, a knowledge that would re-
move any superstitious thought still lingering in her mind.
Ver. 48. And he said unto her. 'Be of good comfort' (cheer)
is properly omitted ; it was probably inserted from Matthew. Thy
faith hath made thee whole. The marginal rendering suggests
the fuller sense of the term used. Not the garment, nor yet the touch,
but the faith that led her to touch the garment. Go in peace ; lit.,
' into peace,' as her abi ling condition. An apocryphal book identifies
this woman with Veronica, 'who, in the presence of Pilate, proclaimed
Jesus' innocence in a loirl voice, and on the way to Golgotha wiped
His f-ice with the handkerchief that is still preserved' (Van Ooster-
zee). But the superstition about Veronica's handkerchief finds here
its fullest, yet kindest, rebuke. The faith that healed and the faith
that saves have the personal Redeemer as the true object.
Vers. 49-56. THE HAISTNO OF THE DAUGHTER OF jAi'iirs.
Ver. 49. "While he yet spake. So Mark. There cometh
one. Mark is less definite. From the ruler of the synagogue's
house. This awkward rendering has been retained, probably, to
indicate that the original phrase is like our colloquial one: ' from A's.'
Thy daughter is dead ; trouble not the Master. The case
seems now beyond His power to help.
134 LUKE VIII. [8: 50-55.
of the synagogue's // //.sr, savin-:, Thy daughter is dead ;
60 trouble not the 'Master. J>ut Jesus hearing it, an-
swered him, Fear not : only believe, and she shall be
51 2 made whole. And when he came to the house, he
suffered not any man to enter in with him, save Peter,
and John, and James, and the father of the maiden
52 and her mother. And all were weeping, and bewailing
her: but he said, Weep not; tor she is not dead, but
63 sleepeth. And they laughed him to scorn, knowing
54 that she was dead. But lie, taking her by the hand,
65 called, saying, Maiden, arise. And her spirit returned,
and .she rose up immediately: and he commanded that
1 Or, Teaclier. * Or, saveil.
Ver. 50. Hearing it. Sec Mark 5: 3C : 'not heeding,' or, 'over-
hearing.' Fear not: only believe. So Mark. Made wbole
(lit., 'saved'). Peculiar to Luke. The promise asked large faith
from the father; but the miracle just wrought doubtless quickened
Jai'rus' confidence.
VT. 51. And when he came to the house. Mark is fuller
hen-. The separation of the three disciples from the crowd seems to
have taken place just before reaching the house. The rest of this
[.dints to what took place within (comp. Mark "> : 4U). Since
the 'mother' could not have been in the crowd outside. Not any
man toenterin with him, where the damsel was. He was already
in (lie house. He had already stopped the crowd outride (Mark o ;
'at meeting another within (as described in vers. 52, 53), those
who could cninr the chamber of deaih are singled out.
Ver. :,_>. And all were weeping, and bewailing her. Not
fiimjily the household, but the 'flute-players.' the professional mourn-
er- Matt '. : '.Mi, were engaged in making this 'tumult' (Matthew,
Mark). She is not dead, lit., 'did not die,' but sleepeth l?y
the-e words, '.Jesus mean- thai, in the order of things over which He
preside*, death is death no longer, but attunes the charaeler of a
temporary slumber: .lolin 11 : II, explained by ver. 11 (dodet).
Ver. .'.:;. And they laughed him to scorn. So all three ac-
counts, attesting the reality ol her death.
Ver. ">l. -lie put them all out' i- tu be omitted. Luke has already
t'>ld of tin- separation within the hon--e : while Mark, who had told
how the crowd out-ide was prevented from entering, properly adds
this i Mark i I" . Taking her by the hand. An essential fact,
slated by all three K\ an_'elists. Maiden, arise. Compare the Ara-
maic words cited by Mark (5; 41).
Ver. 55. Her spirit returned. She was restored to life. The
8: 56. 9: 1.] LUKE IX. 135
56 something be given her to eat. And her parents were
amazed : but he charged them to tell no man what
had been done.
CHAPTER 9: 1-6.
Tlie Sending out of the Twelve.
9 : 1 AXD he called the twelve together, and gave them
power and authority over all * devils, and to cure dis-
1 Gr. demons.
various accounts leave no reasonable doubt that this is the meaning.
The witnesses show great variety in detail ; but the agreement in the
main facts is nowhere more evident. The Evangelists believed, and
sought to make others believe, that Jesus restored this child to life.
That something be given her to eat. 'Here also there appears
in the miracle of the Saviour a trait of benevolence and provident care
which forgets nothing, for which nothing is too trivial. Thus does
He elsewhere take care that the broken pieces should be gathered ;
that Lazarus should be freed from the grave-clothes at once a proof
of the truth of the account, and of the completeness of the miracle '
(Van Oosterzee).
Ver. 56. But he charged them to tell no man what had
been done. To avoid unnecessary excitement, to prevent false
Messianic hopes, this injunction was given. It agrees with the pri-
vacy enforced before working the miracle. The three Apostles were
witnesses who should in due time announce and attest the power of
Jesus. Doubtless the ruler and his family needed to be kept quiet.
The news would spread rapidly enough (conip. Matt. 9: 26); their
duty was to believe and obey, even when silence was commanded.
The Sending out of the Twelve, vers. 1-6.
Parallel passaires : Matt, in : 5-1 5 ; Mark 6 : 7-13. The latter passage agrees almost
exactly with Luke's account ; Matthew (10: 16-42) adds a part of tbe discourse not
given by the other two. From Matthew we learn that the miracle narrated in the
last paragraph was followed immediately by others (Matt. 9: 27-34). From Mark
(rt: 1-Gi we infer that our Loitl then visited Nazareth and was again rejected (Matthew
places this out of its order; 13 : 54-58). Then began the third circuit through Galilee
(Matt. 9 : 35 ; Mark 6 : C), during which the Twelve were sent forth. They had been
chosen some time before ; see chap. 6 : 13-16.
Ver. 1. The twelve. This brief form is several times used by
Luke. Here none of the best manuscripts read ' disciples,' although
Aleph and others substitute 'apostles.' The reading followed in the
R. V. is abundantly attested. Power and authority. As in chap.
136 I.T'KF. IX. [9: 2-C.
2 eases. And he sent them forth to preach the kingdom
3 of ( iod, and to heal 4he sick. And he paid unto
them, Take nothing for your journey, neither stall',
nor wallet, tior hread, nor money; neither have two
4 coats. And into whatsoever house ye enter, there
5 abide, and thence depart. And as many as receive
you not, when ye depart from that city, shake oil' the
dust from your feet for a testimony against them.
6 And they departed, and went throughout the vil!.
preaching the gospel, and healing everywhere.
1 Some ancient authorities mult .'/ M'< Jt.
4: 3fi, the former is the exercise of power, the latter the authority on
which it is based. To cure diseases. Peculiar in this form to Luke.
Ver. '1. To preach the kingdom of God. Mutt how: 'Preach,
Baying, The kingdom of heaven is at hand.' To heal the sick.
Some good authorities omit 'the sick," which Luke, as a physician,
might deem unnecessary.
Ver. .'5. Take nothing for your journey. Make no prepara-
tion ; go as you are, and expect to be provided for on your way.
Comp. Malt. "in: 8-10. Neither Staff. Mark: ' save a Mill' only.'
Ivich would have a staff; they were not to provide one. '.St:i\<~'
SA. V i repre-cnts a reading OOmCted to correspond with Matt. M:
0, and t<> avoid an apparent conflict with Mark 6: 8. Nor wal-
let. So all three accounts. 'Scrip' (A. V.) is obsolete. Nor
bread, nor money. The details differ in the accounts: but the
thought is the same: go out without any thought or care, expecting
that everything needful will be provided for you.
Ver. f. And into whatsoever house, etc. The previous
iiKjiiiry, as to who was ' worthy' in each place i Matt. li>: II !. is not
mentioned here. There abide, and thence depart. This in-
junction was to prevent a waste of time in merely social and eeremo-
riiou" visits.
">. And as many as receive you not. In Mark the
i-lacc which rejects them ; in Matthew to both places
n-id individuals in a place. Here also both may be meant.- Shake
off the dust, etc. A -ymholic-il act, not uncommon among the ,lc\\~.
unifying tin- end of all intercourse, and a disavowal of any fur-
ther responsibility. Against them. More definite than Mark
(' unto them ' .
Ver. 1. And thoy departed, etc. Luke's account of the labors
nfth'- i.re-i-iits nothing neu ' ! io ref.T-ence to their
visiting e ich Tillage: throughout the villages, village by village.
Mark K-lls of the use of oil in healing the irk. Matthew says nothing
about their labor-, but adds a long discourse.
9: 7-10.] LUKE IX. 137
CHAPTER 9: 7-9.
TIic Alarm of Herod,
7 Xow Herod the tetrarch heard of all that was done :
and he was much perplexed, because that it was said
8 by some, that John was risen from the 'dead; and by
some, that Elijah had appeared ; and by others, that
9 one of the old prophets was risen again. And Herod
said, John I beheaded : but who is this, about whom
I hear such things ? And he sought to see him.
CHAPTER 9: 10-17.
The Feeding of the Five Thousand.
10 And the apostles, when they were returned, declared
The Alarm of Herod, vers. 7-9.
Parallel passages: Matt. 14: 1-12; Mark C: 14-29. The other two Evangelists give
in this connccti <>n the i>articulars of the death of John the Baptist; Luke, who has
given so full an account of his birth, only alludes to it.
Ver. 7. Herod the tetrarch. So Matthew, who gives this title
in one instance only. Comp. chap. 3: 1. Heard of all that was
done. 'By Him' is a proper explanation, but not in the original.
Herod heard of the miracles wrought by the Twelve, but thus His
name was spread abroad' (Mark). Because that it was said by
some. The difference of opinion only served to increase the per-
plexity of his bad conscience. That John was risen from the
dead. As already intimated, Luke does not tell of the death of John,
but assumes as we',1 known the fact that Herod had put him to death.
Notice, however, ver. 9.
Ver. 8. That Elijah had appeared. Not, 'had risen,' for Eli-
jah had not died. By others, that one of the old prophets
was risen again. Comp. Mark: 'And others said, It is a prophet,
ei'f-n as one of the prophets.'
Ver. 9. And Herod said, John I beheaded, etc. 'I' is
emphatic, indicating terror of conscience at the past act. Who is
this, about whom I hear such things? 'In Luke it is the
expression of uneasy uncertainty ; in Matthew and Mark the fixol
idea of an awakened conscience, that comes into view' (Van Ooster-
zee). And he sought to see him. Peculiar to Luke; comp.
chap. 23 : 8.
The Feeding of the fire Tlioitxand, vers. 10-17.
Parallel passages : Mutt. 14 : 13-21 ; Mark 6 : 30-44; John 6: 1-13. The importance
138 LUKE IX. [9: 10, 11.
unto him what things they had done. And he took
thoni, and withdrew apart to a city called JVthsuida.
11 But the multitudes jM-iveiving it followed him: and
he welcomed them, and spake to them of the king-
dom of God, and them that had need of healing he
of this miracle IB evident not only from rU character, but from the fact that it is the
only one recorded by all four Kvungcli>u. Th.' .l.-nnitr --taiciiii-.it nf. K.hii o. : 4 fixes
th.- time. It was the turn ug point iu <mr l.vni's public niini-Ty. l>urin>: the year
which followed opposition increased, yet the evi-ut whirh i.pcii.-J tht> ><ar<.f conflict
was the token of great popularity. It was at the same tini.- tin- M-II i.t" mn
Biiflirirncy t.i nu-et the deepest hunger of the souls of all men. Those wh.> h r.
fed with thi' li\int: Hread feel little ditliculty in accepting the narrative as true in its
details. No rationali-tir theory explains it The history of Chri.-tV p.-uple m
the most probable of all the miracles, even though it is recognized as the most incom-
prehensible.
Vor. 10. And the apostles, etc. Mark also uses the term
apostles' in tliis connection (but not afterwards), probnhly in view
of their having been sent out just before. Luke culls them :i]
:! times; Matthew gives the title only in connection with the
list of names. John never u-e* tin- term. Declared unto him.
etc. Some place and time of rejoining Him hal doubtles* been
upon. Withdrew apart; not, 'privately,' but with the di-
alone; comp. Mark : 31. The motive of this withdrawal was a de-
si re to give rest to the 7W/iv. although Herod's perplexity (ver. 7)
would make it prudent to avoid more crowded localities. To a city
Called Bethsaida. Peculiar to Luke. The words tnmshited : -a
: place belonging to,' are not genuine, and were prubaMy in-
serted to make the various accounts correspond. There need be no
difficulty here. The Bethsaida spoken of was Uethsaida .lull
m -Me of the lake. The other Evangelist* expres-ly -t:ite,
that our Lori and His disripli'- went 'in a boat ' thither; Luke omits
all rcti-n-M-' 1 to this. A< t he Twelve had been pre.-n-hing in (lulilee,
M 1'ii-thsaida would be :n-ro (he lake, anil -o situated, lhat the
i way thither would be by sea. and yet that the multitudes could
go .in t'.H.t , Matthew, Mark | round the head of the lake, ill i- doubt-
ful whether there was another Hethsaida. ) Coin). MarkC, : 1."..
\ r. 11. But the rn'iltitndes perceiving it followed him.
Mark i* more graphic. He welcomed them; as they had wel-
comed Him' (elia].. Bl I" on the other -ide of the lake He M-ems
to have e.ime forth from retirement i Mark) on the high ground win-nee
He had -i-i'ii tin- i-r-iwd- > "iniiig to Him ...lohn). Whether the needi-d
r--t h:il lieen obtained or not. He both taught and healed them. It
was for thi- that lie weir, niied them: 'He had rnm|.a--ii>n on them,
they \vcre. as .-hecp not having a shepherd' (Murk).
9: 12-16.] LUKE IX. 139
12 healed. And the day began to wear away ; and the
twelve came, and said unto him, Send the multitude
away, that they may go into the villages and country
round about, and lodge, and get victuals : * for we
13 are here in a desert place. But he said unto them,
Give ye them to eat. And they said, We have no
more than five loaves and two fishes; except we should
14 go and buy food for all this people. For they were
about five thousand men. And he said unto his dis-
ples, Make them *sit down in companies, about fifty
15 each. And they did so, and made them all J sit down.
it3 And he took the five loaves and the two fishes, and
looking up to heaven, he blessed them, and brake ;
and gave to the disciples to set before the multitude.
* Instead of victuals, read proeision*. Amer. Com.
1 Gr. recline.
Ver. 12. And the day began to wear away. Some such
mark of time occurs in all the accounts, except that of John. And
the twelve came, and said. John's account shows that our
Lord had purposed to work this miracle, and gives more details of the
conversation with the disciples, Philip and Andrew being named.
Send the multitude away, etc. The accounts of Matthew, Mark
and Luke here present great variety and yet remarkable agreement.
They can scarcely have been taken from some common written source,
still less likely is it that any one of them was taken from the other.
The word rendered victuals is peculiar to Luke, and the American
Company render it provisions. Here in a desert place, . e.,
where there are no inhabitants, but ' much grass' (John 6 : 10).
Ver. 13. Give ye them bread. 'Ye' is emphatic; a point of
great significance. No more than five loaves and two fishes;
and these obtained from a lad who was there. Buy food for all
this people. Mark and John mention 'two hundred pennyworth.'
Ver. 14. For there were about five thousand men. Luke
give the number, to show the impossibility of feeding them by natural
means ; John, in connection with their reclining on the grass ; Mat-
thew and Mark, to show the greatness of the miracle. Such variations
are a strong proof of truthfulness. Make them sit down in
companies, about fifty each. Mark is etill more exact. Order-
liness is the chief point ; not a running after the loaves and fishes.
Ver. 15. And they did so. After the teaching and healing,
there would be little difficulty in securing the obedience of the multi-
tudes.
Ver. 16. And he took the five loaves, etc. Each of the acts
140 LUKE IX. [9: 17, 18.
17 And they did eat, and were all filled : and there was
taken up that which remained over to them of broken
pieces, twelve basket.-.
CHAPTER 9: 18-27.
The Confession of Peter.
18 And it came to pass, as he was praying alone,* the
disciples were with him : and he asked them, saying,
* Instead of alone read apart. Am. Com.
here mentioned occurs in the institution of the Lord's Supper, to
which this miracle points. The three most significant acts, according
to the Greek construction, are the blessing (giving thanks, John), the
breaking, and the giving. The tense is different in the last verb,
indicating a continuous giving. Our Lord continued to give so long
as the Twelve came to obtain supply for the multitude. It was not
until they had been trained for some time, and sent forth to preach,
that the privilege of thus ministering was accorded to them.
Ver. 17. "Were all filled. The full supply is emphasized by all
the Evangelists, all of whom, in varied phrase, state the fact that there
remained and were gathered of broken pieces, twelve baskets.
The R. V. avoids the use of the word ' fragments :' the pieces were
such as came from the disciples' hands, not the waste and crumbs.
These 'broken pieces' were doubtless for future use; comp. John 6;
12. It is i-ignincant that Luke, who says nothing of the second feed-
ing of the four thousand, uses the word for ' baskets,' which all three
Evangelists employ in telling of this miracle, and not the one which
Matthew ami Mark each uses twice in speaking of the other miracle.
This is the more remarkable, as we have four accounts of the one
miracle, two of the other, and two allusions to both. In all, this dis-
tinction is preserved. This miracle, so profound in its meaning, the
only one mentioned by all the Evangelist*, is the rock on which all
destructive criticism makes shipwreck. Where God would give bread,
such critics find a stone, a stone of stumbling. Luke does not men-
tion the walking on the sea ; see next paragraph.
The Confettion of Peter, vers. 18-27.
Parallel pnMagpfl: Matt. 16: 15-28; Mark 8: 27-38. T.nke L rnnrh bripfcr than
M:itth-w aii'l Mark. Ilr units th. j^n'mUi- t" IVt-r < with Mark). an<l also the rebuke
of I'.-t'-r. whirli Mark n-taira, and give* DO hint ax to the locality.
CHRONOLOGY. Th" rtmint: Ix-twi-i-n lli" fn-dinu- nf the fire tl
an'I tli" : imi-ortant Tho i.th--r tl
lets all trll ,.f ciiri-t'- walkini: n tin- s- i ilurini the ni.-lit aft.T th- first mini. -li- of
the loavea. Arriving at Capernaum, He delivered a discourse there (Ji.hu <-. 22-71),
9: 19, 20.] LUKE IX. 141
19 Who do the multitudes say that I am ? And they
answering said, John the Baptist ; but others say,
Elijah ; and others, that one of the old prophets is
20 risen again. And he said unto them, But who say
ye that I am ? And Peter answering said, The Christ
The Passover (one year before His death) was at hand (John 6: 4). This year wag
virtually one ot persecution. The effect was to lead our Lord into retirement, and to
bring out plainer declarations to the disciples. Matthew (chaps. 15, 1C) and Mark
(chaps. 7, 8) tell how he passed into the coasts of Tyre and Sidon, returning to Decapo-
lis, feeding the four thousand there, sailing to Magadan, where new opposition encoun-
tered Him, then re-crossing the lake, when an opportunity was afforded Him of warn-
ing His disciples against the leaven of the Pharisees and Sadducees, journeying from
Bethsaida Julias, near which they had landed, to the region of Cassarea Philippi,
where the confession of Peter was made. All these intervening events are passed over
by Luke. But unless we know of the previous and growing hostility narrated by the
other Evangelists, the orediction of ver. 22 seems abrupt, and ver. 21 inexplicable.
Thus the Gospels supplement each other, Out with no evidence of such a purpose on
the part of the Evangelists. This particular gap in the narrative 'supplies a strong
argument against the theory that St. Luke was guided throughout by one fixed pur-
pose, that of giving prominence to all acts and sayings which concerned the Gentiles.
The missing portion expressly describes the proceedings of our Lord in heathen and
semi-heathen districts, Phoenicia, North Galilee and Decapolis, and would have been
especially interesting and important to the Evangelist, assuming his views to be such
as are attributed to him by a certain school of critics ' (Bible Commentary).
Ver. 18. As he was praying alone, or, ' apart.' Peculiar to
Luke. The prayer was a preparation for the revelation. The disci-
ples joined Him, and 'in the way' (Mark) the conversation took place.
Who do the multitudes say that I am? Matthew: 'that
the Son of man is ?'
Ver. 19. John the Baptist Elijah one of the old pro-
phets. Comp. vers. 7, 8. ' The question addressed to the disciples
is designed, first of all, to make them distinctly conscious of the wide
difference between the popular opinion and the conviction at which
they have themselves arrived ; next, to serve as a starting point for
the first communication which Jesus is about to make respecting the
manner in which the work of the Christ is to be accomplished '
(Godet).
Ver. 20. But who say ye that I am ? ' Ye ' is emphatic ;
personal confession is called for. Peter is the spokesman for the
others, when he says : The Christ of God. Comp. the fuller state-
ment in Matt. 16 : 16, showing that the confession of the Person of
Christ is the result of a revelation from God. How His Messianic
work was to be accomplished is next revealed to the disciples by our
Lord Himself.
142 LUKE IX. [9 : 21-24.
21 of God. But he charged them, and commanded than
22 to tell this t<> no man; saying, The Son of man must
suffer many things, and be rejected of the elders and
chief priests and scribes, and be killed, and the third
23 day be raised up. And he said unto all, If any man
would come after me, let him deny himself, and take
24 up his cross daily, and follow me. For whosoever
would save his Mife* shall lose it; but whosoever
shall lose his Mife* for my sake, the same shall save it.
1 Or, ouj. * Strike out the margin. Am. <
Ver. 21. But he charged them, etc. They were to keep silent,
because of the rejection which was to take place. They themselves
were not yet fitted to announce the Messiahship of Jesus. Coinp. the
rebuke of I'eter (Matthew, Mark). Hut as the tide of popularity had
turned, the confession at this time implied a high degree of loyalty
an I faith.
Vcr. '2'2. The Sou of man must suffer many things, romp.
chap. 24: 2(J. The 'many tilings' doubtless include all that was
thenceforward endured under tin.- shadow of the cross, as well as the
more pronounced sorrows of the closing scenes of our Lord's life.
And be rejected of the elders, etc. All three classes of the
Sanhedrin are mentioned, as in the other accounts. Accustomed as
we are to regard the .It-wish rulers as hostile to Christ, we can scarcely
conceive how startling this announcement was to those who expected
the cho-en people to accept the Messiah. And be killed; as pre-
dicted ha. 58: 4-10; Dan. '. : L'li i ; c.otnp. the phrase -the Lamb of
<;.! i John 1: ' .And the third day be raised up. The
tir-t announcement of the resurrection, except that one which the dis-
ciples failed t'i understand during our Lord's life: 'Destroy this tem-
ple, and in three days 1 will raise it up' (John '2: 111).
Ver. J.;. And he siid unto all. Com]). .Mark 8- 34. If any
man would come after me. A fresh challenge t those who
were then following Him. Let him deny himself. No longer
have self a^ the supreme object ; relinquish whatever interferes with
the higher object that becomes supreme Take up his cross. The
per-ou to be crucified usually bore the cross. Those who become
Christ's disciples mu^t be ready tn endure for His sake, even unto
death. No special form of endurance is referred to, and whatever
I" endurance are needed, the Ma-ter givt-s us in our lives.
Follow me. This points to continued following; in the path of
BuflTeriiiL', indeed, but in the way of holiness, anil unto irlory.
Ver. -Jl. Whosoever would save his life: in the lower sense,
the outward, earthly life. A double sense of the word 'lite' must be
ed. Shall lose it; in the tn, The inward .spiritual
9: 25-27.] LUKE IX. 143
25 For what is a man profited, if he gain the whole world,
26 and lose or forfeit his own self? For whosoever shall
be ashamed of me and of my words, of him shall the
Son of man be ashamed, when he cometh in his own
glory, and the glory of the Father, and of the holy
27 angels. But I tell you of a truth, There be some of
them that stand here, which shall in no wise taste of
death, till they see the kingdom of God.
life, beginning here in faith, and to be perfected in faith, is lost, be-
cause the lower life is supreme. For my sake. This shows how
the double meaning of the word ' life ' is to be distributed ; it has the
higher sense in the second part of each clause. Whosoever, making
Christ supreme in his heart, is willing to lose the lower life for His
sake, shall find the true life. The standard is not too high.
Ver. 25. For what is a man profited ; in view of the fact that
paining the earthly life may be the loss of true life, as proven by ver.
26. Lose or forfeit his own self. This shows what is meant by
the word ' life' in ver. 24. In that verse and in the parallel passages
the American Company properly object to the marginal rendering
' soul.' The gain of the world is only apparent ; nothing can make
amends for the real, irretrievable loss of spiritual and eternal life,
which is the loss of the real self.
Ver. 26. For whosoever shall be ashamed, etc. This would
manifest itself in a desire to save the lower life, or in an unwillingness
to subordinate it to Christ. Shall the Son of man be ashamed,
when he cometh, etc. Luke's account is fullest in this clause.
Meyer; 'The glory is three-fold: (1) His own, which He has of and
for Himself as the exalted Messiah ; (2) the glory of God, which ac-
companies Him as coming down from God's throne; (3) the glory of
the angels, who surround Him with their brightness.'
Ver. 27. Some of them that stand here ; the Twelve and
others also (ver. 23). In no wise taste of death. The figure is
that of a bitter cup. Till they see the kingdom of God. Mat-
thew and Mark are more full, and seem to distinguish the event here
referred to from the coming of the Son of man in His own glory (ver.
26). Whatever is here meant must have occurred before the death of
all present on that occasion. Hence we do not explain it as referring
to the Second Advent, nor to the Transfiguration (a temporary ap-
pearance,)but to the establishment of the new dispensation, the coming
of the kingdom of heaven. The more precise reference is probably to
the destruction of Jerusalem, which ended the external form of the
old dispensation. John survived this. The connection of thought
with the sufferings of our Lord at Jerusalem favors this view. The
Resurrection and the day of Pentecost were witnessed by all the dis-
144 LUKE IX. [9: 28, 'J9.
CHAi'TKi: ',': 2S-3G.
T/w Trtonsfigwration.
28 And it came to pass alxmt ein-ht days after these
sayings, lie look with him Peter and .John and James,
L'li and went up into the mountain to pray. And as lie
was praying, the t'a.-liioii of his coimtenanee was al-
tvred, and his raiment l>-nnu' white mul da//.lin<r.
ciplcs except Judas, and the point of the prediction is taken nw.iy by
ret'errhig it to cither of them. Possibly no single event is meant, luit
the gr.-i'lual incoming of Christianity during the period before the de-
struction of Jerusalem. See on Murk 'J : 1.
The Tramftguration, vers 28-36.
Parallel passages: Matt. 17: l-'.t; Murk !>: 2-8. None of the accounts Mis ( ,f any
occurrence I" twccii th- hist di-coui>e \\\i<\ the Tranti;;iiratin The priman |
of the Traasli-iiiatioa wa.s jin.lmlily t ejve coti>,.lation to our I.unl Himself at this
crirtis in Ilia fitrtlily life, when thi' path nf giitlerin.,' ,.] en.-.l M di-.irlv li<-f,,n- Him.
But as the <liri].|e* were to follow Him, they too in-e.leil a ^ii|-.'inatiir:il te>liin<iiiy
ami I'li'il-e of tin- ulory which lia<l l..eti jirejiiteil in r..nneeti..n \\iih the HiitlerinjV.
irmlilioii, -tin- mountain' \vii* Mount Tal>or in Calil.-r. I'.ut it
in. ie iTol.al.le that it was .Mount llennon. The latter wa near Cn-san-u I'hilippi; it
rj 'lii^'ir (Matthew, Marki. ainl IK-JM^ uninlialiile.l, Letter fitted I.. i >o i. mark-
all- .111 tO lui.'ir ' . the knowledge if which w.ir. to I.. kf).| concealed for a time (vcr.
Mount I'aiiinrn ami nther ]ilace< have aN.> lieen >uu-.~|.-.l The time vat pn>-
r u -hi. ince tin- withdrawal to tin- mountain Wics aUn |,,r pia\ir (\er js) >
and our I.onl .seems to h;i\e fn-i|iiently .spent the ni^ht in <l<-votioii M..n'o\er, tlm
di-riple.-, were h-:ivy with s|. , -p (ver :;j|. an.l the d. .ceiit took |ila<- ( tl vt d iy
I . Suet] an appearance would \>- in.Te striking' at ni^ht ; and. il Mount ller-
iii. n wan the ncelir, the nn>w wonl I add additional lilHtre.
Ver. 28. About eight days: nl.'.i.t :i \\c-k. 'MI'I.T s' lx ;
iM.itili.'w. M:irkl. Peter and John and James. -Jain,
pl.-n-ed s.-cond in (lie oilier aec.uintx. The lour fiMieniieti, c:illed aliollt
tin- same time, tlmujrh previously !ic|U;iinted illi Jesus, were the
more intimate enmpanioii* uf <>ur l.nrd. 'I hey are uhva\s named first
in the list f tiie :i|i.i-tles ; nil four heard the li-<coiir-e mi the Mount
of (Hives ieha|.. *_'l i, and the three hen- mentioned were nearest to
our Lord ill ll.-lliM'mane iMatt. 26 i 86). T'l-r "as the leader;
John and James were pn.lml.ly relatives of Mary - at all e\ent<, the
latler wu- the lii>t t.i Miller marl \ rdoin, and the former long survived
all tip
Ver. '_".!. As he was praying. The prayer and the Transftgu-
. 1. Mm the latter w a. more than the glori-
: 30-32.] LUKE IX. 145
30 And behold, there talked with him two men, whicn
31 were Moses and Elijah ; who appeared in glory, and
spake of his l decease which lie was about to accom-
32 plish at Jerusalem. Xow Peter and they that were
with him were heavy with sleep; but 2 when they
were fully awake, they saw his glory, and the two
1 Or, depart are. * Or, Itaring remained awake.
fie'l appearance of rapt devotion. Was altered. Luke does not use
the word translated. ' transfigured,' possibly because it would suggest
to his readers the fables about the metamorphoses of heathen deities.
And his raiment became (better than 'was') white and daz-
zling. The plain statements of the Evangelists oppose all those views
which explain the occurrence as a mere vision of the three disciples.
There was a change in our Lord Himself, and to this were added ex-
terval phenomena worthy of the occasion. 'At His baptism Jesus
had *3 the Son of man entered that new kingdom of God upon earth,
which He Himself had founded. But at the Transfiguration He had
reached the perio 1 of His history, when, having fully shown His active
obedience, He was to display chiefly His passive obedience. This may
be described as a season of rest in His half-accomplished victory '
(Gerlach).
Ver. 30. And behold, there talked with him two men.
This seems to indicate that the persons were not recognized at first
Muses and Elijah. ' Moses and Elijah were the two most zealous
and powerful servants of God under the Old Covenant. Moreover,
both of them had a privileged end. Elijah, by his ascension, was
preserved from the unclothing of death ; there was something equally
mysterious in the death and disappearance of Moses. Their appearing
upon the mountain is perhaps connected with the exceptional end of
their earthly life' (Godet). To deny the possibility of this appearance
is to deny the supernatural ; to deny its probability is to deny the
position of Jesus.
Yer. 31. Who appeared in glory. In the brightness which
surrounded our Lord, resembling the Shekinah of the Old Covenant.
And spake of his decease. Peculiar to Luke. It means His
deith, although it probably includes the Resurrection and Ascension.
Which he was about to accomplish at Jerusalem. Mat-
thew (1(J: 21) tells that 'Jerusalem' had already been pointed out to
the disciples as the place where He should suffer. The cross thus ap-
pears even on the Mount of Transfiguration, as necessary, as the way
to glory. No douM those two persons, really present, were given
instruction in regard to the meaning of our Lord's work. Comp.
especially 1 Pet. 1 : 10-12.
Ver 32. Heavy with sleep. It was probably at night, and
their drowsiness was natural. When they were fully awake.
10
146 T.FKF IX. [0: 8
33 moil that stcxxl with him. Ami it came to pa-
th ry were parting from him, Peter said unto .Jons
Master, it is good for us to be here: and let us make
three 'tabernacles; one tor thee, and one for M
and one for Elijah : not knowing what he said.
34 And while he said these things, there came a cloud,
and overshadowed them : and they feared as they
* Or, booth*.
or, as seems preferable, ' having remained awake.' sleeplessly watch-
ing. In either case, it is evident that this was nm a vision of half-
sleeping men.
Yer. '>''>. As they were parting. This particular, peculiar to
Luke, explains the language of IVter. He wished i<> detain the two
representatives of the Old Covenant. Peter said uuto Jesus, etc.
A comparison of the accounts indicates that the words of Peter wore
prompted by a variety of motives : the glory was dazzling, and he
would retain it. though he scarcely knew what lie was saying in his
fear and exaltation; the privilege of such a sight he would longer
enjoy, and such choice companionship he was anxious to retain. The
mistake was, he wanted to enjoy the glory, and not go down to the
duties and dangers of his discipleshii>. Vet the conversation of
and Klijah pointed to these- trials, rather than to present enjoyment.
Thiee tabernacles: or, ' ho >ths.' It is one of those remarkable
coincidences of words which lead men on. in writing, !> remembrances
connected with those words, that ill 2 I'et. 1 : 14, l~>, t<t>,
have just, been mentioned before the allusion to this event '
1). Peter seems to have thought, if his thought took coherent
form, of a kingdom of enjoyment with these throe great characters :is
it* King, lawgiver, and preacher. The supernatural appear-an.
remove from the minds of the disciples such erroneous
of the kingdom of heaven ; yet Peter, even then ami there, ex-
* them. 'Ine statement: not knowing what he said,
(literally, 'saith'j. Even with the explanation, Peter'-* sug'_'.
was not well considered, (iroat privilege is sometime-, fur our nar-
row souls, a kind of intoxication.
There cime a cloud. This was the la-t Ma.ro of the
manifestation. Matthew says th-it it was 'bright.' Such a cloud was
a visible <ign of the presence of <iod: a symbol of the glory of the
Testament I 'hiirch, and H type of ili:it of the New Jerusalem.
If we may so say, ILdit is ( iod's -iiade. lie i- iimxihh' throuirh e\-
Oess of light : He dwells in a privacy of gh.Houw light ' Word-worth).
And they (i. /., the disciples i feaied as they . Kli-
iah, and our I,..r.l) entered the cloud. The received te\t points
to different persons in the word they.' This reading is nut so well
9: 35-37.] LUKE IX. 147
35 entered into the cloud. And a voice came out of the
cloud, saying, This is l my Son, my chosen : hear ye
36 him. And when the voice 2 came, Jesus was found
alone. And they held their peace, and told no man
in those days any of the things which they had seen.
CHAPTER 9: 37-45.
The Healing of the Demoniac Boy, and the Effect of the
Miracle.
37 And it came to pass, on the next day, when they
were come down from the mountain, a great multitude
l Many ancient authorities read my beloved Son. See Matt. 17:5; Hark 9 : 7.
* Or, wat past.
supported as another which admits of a reference to the disciples.
Yet the early variation of reading shows how the passage was under-
stood. The fear was a growing one, beginning as they saw the com-
pany (Mark), increasing as that company entered the cloud (Luke),
culminating as the voice was heard (Matthew).
Ver. 35. And a voice, etc. The culmination of the manifesta-
tion, in the audible presence of Jehovah, coming from the visible
Shekinah, giving a solemn attestation to the Son of man. My Son,
my chosen. Probably the words were not spoken in Greek, and the
actual word used might be translated into Greek by either of the
terms, ' beloved ' or ' chosen.' The marginal reading is well supported,
but was probably occasioned by the parallel passages. Hear ye him.
This command exalts the Son as Lawgiver and Prophet above Moses
and Elijah.
Ver. 36. And when the voice came Luke is quite brief
here, and omits the command to be silent, but suggests it by mention-
ing the result: they held their peace, etc. The gospel could be
fully proclaimed only after the resurrection ; and this scene might be
misused before that event. The same little company must fall asleep
in Gethseruane, before they were prepared to tell what they saw on the
Mount, where they remained awake.
The Healing of the Demoniac Boy, and the Effect of the Miracle,
vers. 37-45.
Parallel passages : Matt. 17 : 14-23 ; Mark 9 : 14-32. Luke is briefest ; Mark, most
detailed. After privilege came conflict. Luke, however, omits all reference to the
dispute between the nine disciples and the Scril>es. The symptoms in this case of pos-
i*r>MiJii were those of epilepsy ' What a contrast for Jesus between the hours of
divine peace which He had just spent in communion with heaven, and the spectacle
of the distress of this father, and of the various passions which were ragiug round
him ' (Godet). *
148 LUKE IX. [:
3^ mot him. And behold, a man from the multitude
cried, saying, 'Master, I be<eech thce to look upon
39 my son; for he is mine only child: and behold, a
spirit taketh him, and he suddenly crieth out : and it
2 teareth him that he foameth, and it hardly departed)
40 from him, bruising him sordy. And I besought thy
41 disciples to cast it out; and" they could not. And
.1 -M- answered and said, () faithless and perverse
generation, how long shall I be with you, and bear
42 with you? brinir hither thy son. And as he wa.- yet
a coming, the 3 devil 4 dashed him down, and 'tare
1 Or, Tt'irker. - <>r. 'mrnbefk.
* Gr. demon. * Or r,nt him. < >r, . if tilted.
Yer. :'.7. On the next day. Peculiar to Luke. A great mul-
titude met him. Camp. Murk !: 1 I, 1".
Ver. :)*v A man from the multitude. Luke's phra-e is pecu-
liar. Master, I beseech thee to look upon my son. Kich
-hows independence in Diving the language of the disti
father. For he is mine only child. Peculiar to Luke.
Ver. -..'. And beaold, a spirit taketh him, and he sud-
denly crieth out, i. c., the child. The rapid change if subject,
first the spirit, then the child, then tlie spirit again, shows tlie inti-
mate c.pMiiectinn .if p.i-^essc.l :iu 1 : - Bruising him sorely.
So nil tlie nec'iutits su'i-t:inti;illy.
\ er. In. And I besought thy disciples. Tlie nine wl.
nuiiii'''! fielnw. ' Mistrust lci'1 \w<-\\ sown, .lisc'ii-'l awakene.l, perlni]>s
alrcmly scoffing speeches thrown out ; it W:M hiirh time tlmt the
.r.-lMiiM inter\ene, when it :ip|H'.-ire.l in so strikinir a manner
tint His .11-. ,].!, rv.-n v.-t \\.T.- very litll<- suitO'l to \v..rk iii-lepen 1-
enlly even tor so -hort a time i Van u.isierzce).
II. O faithless and perverse generation. 'Faiil;'
.ivulent to nn'ielievinjr.' Th'- tOCOUBtl -i-ri'i- closely in the
report of our Lipl's relmke, which must have m.ele a prol'.iiti'l im-
n. It WHS a'Mres-ic.l to nil who were pn-.cnt. inc<- all. thoii^li
in ilifferi-nt ,\<-;v<-~. .lc-er\cl the lan^uau'e. ln.lce.1 it was an apt
'.ri/ation of th' entire .lew i-h people at thai time. How long,
etc The lan^.i-rje. not of an unholy impatience, hut of the holy op-
n to such unlielief. The feeling was .loiilitlcss tin- more ii:
nunnnion with tlie Father on the mount.
\ er. \'2 And as he was yet a coming, etc. \~ alrea ly
intimated, the -ymj. loins arc thosr .,| cpilep-y. -But Jesus rebulted
the unclean spirit. At this p,,int M -n-;. iany
.'., aome of graphic and touching character. It i.s ditlicult to
9: 43-45.] LUKE IX. 149
him grievously. But Jesus rebuked the unclean spirit,
and healed the boy, and gave him back to his father.
43 And they were all astonished at the majesty of God.
But while all were marvelling at all the things
44 which he did, he said unto his disciples, Let these
words sink into your ears : for the Son of man shall
45 be delivered up into the hands of men. But they
understood not this saying, and it was concealed from
them, that they should not perceive it : and they were
afraid to ask him about this saying.
believe that Luke would have omitted these, had he been in possession
of the Gospel of Mark.
Ver. 43. The division of the verses is unfortunate ; the first clause
of this verse should be joined with ver. 42; see- the paragraph in the
11. V. And they were all astonished. The multitude in con-
trast with the disciples. At the majesty of God, as displayed in
this miracle But while all were marvelling. Quite indefinite.
The conversation took place on the private journey to Capernaum, as
we learn from the other accounts.
Ver. 44. Let these words, etc. The original gives an emphasis
brought out by rendering as follows: 'As for you, let,' etc. The
disciples are meant. From Mark 9: 31 we infer, that, during the
journey, our Lord gave repeated and extended intimations of His
death, to prepare His disciples for the journey towards Jerusalem.
1 These words ' refers to these intimations. For the Son of man
shall be, 'is about to be,' etc. They should take heed, because the
time of fulfilment was approaching. Others refer these words to the
eulogies of the people (ver. 43). ' The disciples are to bear in memory
these admiring speeches on account of the contrast in which His own
fate would now appear with the same. These are therefore to biu^l
no hopes upon them.' Meyer. But the very next paragraph shows
that they already overestimated worldly applause, and the contrast is
far from being obvious.
Ver. 45. It was hid from them, that they should not
perceive it. Peculiar to Luke. The meaning is plain. They were
not permitted to understand the whole meaning. Only those who fail
to notice the necessity for careful training in the case of the disciples,
will doubt the gracious character of this method of concealing in order
to reveal. And they were afiaid to ask him about this
saying. Their state of mind, at this time, was not praiseworthy,
as appears from the paragraphs which follow, in all three accounts.
They feared to ask, doubtless in part, because they were unwilling to
know how much this prediction meant.
150 LUKE IX. [9: 46-48
CHAPTER 9: 46-50.
The Disciples Rebuked for their Emulation and Exdu-
siceness.
46 And there arose a reasoning among them, which of
47 them should be 'greatest.* But when Jesus saw the
reasoning of their heart, he took a little child, nhd set
4.3 him by his side, and said unto them, Whosoever shall
receive this little child in my name receiveth me:
and whosoever shall receive me receiveth him that
sent me : for he that is 3 least among you all, the same
is great.
1 Or, greater. * For thoull be greateit read too* the grealett. Am. Com.
* Or, Utter.
The Ditciplet Rebuked for their Emulation and Exclusiveness, vers. 46-50.
Parallel passages: Matt. 18: 1-6; Mark 9: 33-49. Luke's account i< very brief.
Tn M.-itthew we find a long discourse conin'i-tril with this incident, portions of whiofe
'n by Mark in connection with the occurrence mentioned hen- in vers 40, .V).
ipli'M an- r. presented, in all tin- accounts, as lacking in humility, ami tli<- <lis-
1'iiti- iiiin>ii|r them seems to hare been a serious one. The place was <'.<J"TIJ;UIMI, wh.-rn
tin t. -Miiile Ux had been demanded of our Lord (Matthew).
Ver. 4f>. There arose a reasoning among them. ' In the
way' (Mark), probably on the journey from llermon to <':i]>ernauin.
"Which should be greatest; lit., 'greater.' (The rendering of the
Amer. Kevisers: 'was the greatest,' is less literal in form, hut seems
to present the sense more correctly.} In the Me-^jimif kinpdnin
(Matthew). The privileges accorded to the three disciples on the
lOiiiit, and the inability of the others to cure the lunatic boy, pro-
1 iibly <>cc:isioiii-d the discus-ion.
Vr. 47. But when Jesus saw, etc. This dispute was not an
]/rn one in II i* ]>iv-enrr. t,ut perreiveil by Him and brought to judg-
ent. Luke notes the perception of their thought : Murk, the w:iy in
hich the matter" was brought up by our Lord ; Matthew, their sub-
:i of the <|in-stii,n to His decision. A Uttle child. This was
'in the lioii-e,' and tin- child may have been the -n of one of (lie
Apostles; tradition -ny- it was Ignatius of Antiorh. And set him
by his side; as if !> sh'.w how closely He identified Himself with
children.
Ver. K Shall receive this Httle child in my name. etc.
The child in its weakne-s and humility represents tlu> humble and
\ oung in years (Mail. 1^. ::, I;, but these
9 : 49, 50.] LUKE IX. 151
49 And John answered and said, Master, we saw one
casting out devils in thy name; and we forbade him,
50 because he folio weth not with us. But Jesus said
unto him, Forbid him not : for he that is not against
you is for you.
1 Gr- demons.
when received in Christ's name represent Christ Himself Receiveth
him that sent me. He who identifies Himself with children also
identifies Himself with God. Only the mystery of Christ's Passion can
explain that parodox. For he that is least, etc. To humbly take
tlie lowest place is to be really great. This is the law of Christ's
kingdom, constantly repeated, and finding its ground in our Lord's
own life and work. Comp. chap. 22 : 26.
Ver. 49. And John answered. This suggests that the case in
question was related in principle to the previous one. The same
jealousy and rivalry would lead them to forbid -this man, and John
was open to such feelings (comp. ver 54). Casting out devils
in th7 name. That he succeeded is implied. We forbade him.
The oldest authorities give, both here and in Mark, the form : ' were
forbidding.' This suggests more fully the question : ' Were we right
in doing this?' Because he followeth not with us. It was the
authority of the Twelve, not of the Master, that was involved.
Ver. 50. He that is not against you is for you. This
reading is to be accepted, and it presents substantially the same
thought as that of the A. V. (and of Mark 9: 40). The disciples
(' you ' ) represent Christ and His people (' us ' ). In the aphorism in
chap. 11: 23: 'He that is not with me is against me,' the personal
relation to Christ is involved. This passage ' would apply to brethren
who, while separated from us ecclesiastically, are fighting with us for
the cause of Christ ; whilst the latter would apply to men who,
although belonging to the same religious society as ourselves, are sap-
ping the foundations of the gospel. We should have the sense to
regard the first as allies, although found in a different camp ; the
others as enemies, although found in our camp' (Godet).
CHAPTER 9: 5118: 14.
This division of the Gospel of Luke, embracing nearly one-third of the whole, con-
tains for the most part matter peculiar to this Evangelist. A number of the incidents
prolxibly belong to an earlier period of the history. A few of these are mentioned by
Matthew and Mark, though the greater number even of these are peculiar to this
account. But the larger portion of this division belongs to that part of our Lord's life
]mfs,;l HI-IT hi *<'/<)/ <v bij Jf'tttlitw and Murk. John indeed tells us of much that occurred
during this period; but he does not give a parallel account. Many theories have been
suggested ; our viuw is as follows : This division treats iu the main of that part of the
152 LUKE IX. [9: 61.
CHAPTER 9: 51-56.
The Rejection at a Samaritan Village.
61 And it came to pass, when the days l were well-nigh
come that he should be received up, he stedf'astly set
1 Gr. were beimj fu
life of our Lord on earth, between the close of His ministry In Galilee and the but
i from Fenra (beyond Jordan) to Jerusalem, covering a period of nearly six
months The reasons for this opinion arc: that chap. '.i : .">! can only refer to (ho
jhf 1 1 departure from Galilee i Matt 10: 1; Mark In: 1), and this departure sr.-ms to
have lieen shortly liefore the sudden appearance of our Lord in Jerusalem at tli
of Tabernacles (John 7 : It); it is indeed possible that our Lord returned to Galilee
aft IT this visit; lint of this there is no positive evidence, (in the other hand, tlu
blessing of the little children (diap. IS: !.">), where the- parallel with Matthew and
Mark is renewed, undoubtedly took place just before the last solemn journey from
I'erea to Jerusalem and to death. From John's account we learn that during this
period our I.i 'i-d appeared again in Jerusalem. In fact, that Gospel alone tells us of
His jor.rneyingH to avoid the hostility of the Jews. Neither Matthew nor Mark iiu-
j. His that the journey from (lalilee to Jerusalem, alluded to in chap. : Si, was a
Da, while Imth state that such a journey was undertaken about this time.
All who love the lessons of on: Lord should rejoice that we have in this <;.>s|.l go
much that is not only peculiar, hut im]Kirtaiit. The parables of thi.s division are
ily interesting, because uttered at a time when both the hostility of the Jews
and the training of the di-cipli's called for truth more distinctively Christian. As in
.- the journey to death begins with this division, so do we here approach mure
rlo-ely the central truths of the gospel which centres in that death. Tin- special
questions of chronology will be discussed under the separate paragraphs; but certainty
on these points is impossible.
The Rejection at <i Surnnrifun Villmjr, vcrs. 51-56.
The jiiurm spoken ,if in VIT. M was probably that to tho I
Taheina' !-: but in a wider sense, it wa.s tin- final departure from Galilee to deaih at
Jeriisal. 'in, since from tliis time on our Lord was rej.-ct.-d and per,e,-uti-d openly by
the .lens. The direct route was through Samaria, and on the way this incident ,-
S..IMC indeed suppose that our Lord did no| nfter this rebuff actually |M
through Samaria, but ~kirt'-d th iwecn it and IV:. ea; of this, however,
. The incident i- peculiar t i l.uk. '-* account.
Vcr. 61. When the days were well-nigh come. As the
jnnrjrin inilic.-itos. this is :i [..-irapliraso for 'were lieinrr fulfilled.'
AVlieti tln> time \v:is tie:ir, when tin 1 iluys of tin 1 final perim! were eome,
not when tin- time itself li:rl eome. That he should be received
Up, 1. r., into lieaven. Tlie cl:iiisi- cutmut tiie.-ni flint the 'lavs of His
.11 ill 'rililee were ;it all einl. The n|i|iiircnt ilidicillly,
th.'it Hi- A.-' -en-ion ilii] not t:ike ]il;u-e mini niontlis :ilU-r\vurJs, is met
9: 52-54.] LUKE IX. 153
52 his face to go to Jerusalem, and sent messengers be-
fore his face : and they went, and entered into a vil-
lage of the Samaritans, to make ready for him.
53 And they did not receive him, because his face was
54 as though he were going to Jerusalem. And when his
disciples James and John saw this, they said, Lord,
wilt thou that we bid fire to come down from heaven,
at once by considering that the Evangelist does not imply an imme-
diate ascension, but rather regards the history from this point as a
journey to death and subsequent glorification. He stedfastly set
his face. He not only had, but showed the fixed purpose, to go to
Jerusalem. He saw what was before Him there, and went forward
to meet it.
Ver. 52. Messengers. Supposed, but without reason, to have
been the two sons of Zebedee. Samaritans. ' It is remarkable that
the words "Samaria" and "Samaritan" do not occur at all in St.
Mark, and in St. Matthew in one passage only (Matt. 10: 5), and
then in the command given to the Twelve, that they were not to enter
into any city of the Samaritans. St. Luke, on the other hand, seems
to have carried his inquiries into that country, and to have treasured
up whatever he could find of our Lord's acts and words in relation to
it' (Plumptre). The discussion of the religious character of the Sa-
maritans properly belongs to the comments on John 4. To make
ready for him. To provide food and shelter for Him and the large
party accompanying Him. Yet they probably also announced His
coming as the Messiah; since in Samaria this was not concealed (John
4 : 20) as in Judaea and Galilee.
Ver. 53. And they did not receive him. Refused to grant
the needed accommodations. This was doubtless done through the
messengers. Of course they thus rejected Him as the Messiah. 'The
bigoted opposition to the Jewish religion, which is here spoken of,
would be very likely to exist much more strongly in some places than
in others, and would be sure to be strongest of all in a country village.
In these days a Frank, to whom would be accorded admission into a
mosque in Constantinople, would be pelted and followed with execra-
tions in a Mohammedan village' (Bible Commentary}. As though
he were going. 'As though he were' is supplied in translating.
The ground of rejection was that His going to Jerusalem (not to Geri-
zim) as the Messiah opposed their Samaritan expectations. What
humiliation for the King of heaven that lie was refused lodging in an
unnamed village ! But it was met with love, not with anger.
Ver. 54. Saw this. On the return of the messengers. Probably
the company was now very near the village, and may have noticed
some signs of opposition from the inhabitants. Comp. Acts 8: 14-17,
where John's apostolic visit to Samaria is mentioned. 'Even as Elijah
154 LUKE IX. [9:
.v. and r<>ii-uim> them 1 ? But lie turned, and rebuked
56 them 2 . And they went to another village.
CIIAI-THR 9: 57-62.
Following Christ.
57 And as they went in the way, a certain man said
unto him, I will follow thee whithersoever thon goe.-t.
1 Many ancient authorities add eren a* t'l(i<ih <li<l.
* S>nii- Hiieifiit authorities a'id antt ttti,l. Ye kn>-ir not what manner of tpirit ye arc of.
Some, but fewer, add ako for Uu. Sun of mo came not to destroy men'* lira, but to MM
tlu-ui.
did' (2 Kings 1: 10, 12). This clause is wanting in Aleph, B, ami
other important authorities, though fouml in ancient versions. It was
readily supplied.
\ '!-. 55. ' Ye know not what manner of spirit ye are of.' All the
words of our Lord's rebuke (vers. 65, 66) are omitted in tin
manu-cripts, hut found in many early versions. Some take the r
as a question : Know ye not what manner of spirit, etc. The thought
i> : ' Ye know nut of what spirit you are the instruments when speak-
ing thus; you think that you are working a miracle of faith in my
. but you are obeying a spirit alien from mine. (Godet, follow-
ing Augustine and Calvin.)
Ver. ".'I. The first part of this verse is even less supported than
the doubtful passages of vers. 54, 55. And they went to another
village. This may not have been a Samaritan village, as they pro-
bably had just entered Samaria.
Follouring Christ, vers 67-62.
Parallel powwRf: v The main difficulty i one of chronology. Mat-
thew pliicr. this inriili-nt in r >nii"<-ti,.ri with tlio <ii-[rturi- to (.iadnru. In favm ~>f
.11. in in tlii- ii">| 1 i- Ilif Iiilni-^ uf Lnki-'s ar,-,.iint ; in fav.ir nf that <it' M.it-
!ii< mention <>t one who wu a 'scribe.' Such latDruagc from a 'scribe' wa-
i r [xiint. Thi- IhiHiry that mirh :in in. j.l nt <-i-iirri'J I
highly improi . wiu no reaaon why Matthew nhonlil in-.-rt it out <>f iu
dot la no appropriate IHTH, where our Lord's final departure from Galilee U
H|r>ki-n nf, that Luke protmlily j>! for that n-aHon. l.uki-. li.i\vi-n-r. nirn-
A!H. !i M..itli.-w .! Thfe conversations have
oii<liti.iii.il l'.>||.iuinK "f <'hril i-i ini|->-isil,lo Th.- tlir^
impediment* here illustrated are: earthly desire, earthly sorrow, <-;irthh .ill. . tii.n.
">7. AB they went in the way. Quite indennitc. A
certain man. According to Matthew, tin- man was a 'scribe.'
The indefinite form permits us to Mippose th.it the conversation is
i l.y Luke nit of it- proper chronological order. Hut this juisj-
iiow- that Luke .li'l tint i-i-^ard any of tlie.-e ijue.-tioucra a called
t be Apostles. Lauge conjecti.
9: 58-60.]- LUKE IX. 165
58 And Jesus said unto him, The foxes have holes, and
the birds of the heaven have l nests ; but the Son of
59 man hath not where to lay his head. And he said
unto another, Follow me. But he said, Lord, suffer
60 me first to go and bury my father. But he said unto
him, Leave the dead to bury their own dead ; but go
1 Gr. lodging-placet.
Yer 58. The foxes have holes, etc. 'Holes,' t. e., 'caves,'
'dens,' etc. Nests. More literally, 'lodging-places,' places where
they roost. These two lower orders of animals find their regular
places of shelter. But the Son of man. The term applied to
none other than our Lord, and to Him as the head and representative
of redeemed humanity ; comp. chap. 5 : 24. Here, however, the spe-
cial reference is to His sharing the sorrows and wants of our race.
Hath not where to lay his head. He did not own a dwelling;
but that He actually suffered from want of lodging, is nowhere indi-
cated. There were always those who provided for His wants (chap.
8: 3). The point is, that He Himself not only did not possess a per-
manent residence, but that His life, henceforth at least, would be rest-
less and wandering. ' Does, perchance, the presentiment also express
itself in these words, that even dying He should lay His head to rest
in a place which was not even His own property?' (Van Oosterzee. )
The answer of our Lord shows that the hindrance in the case of this
man, of which he himself may have be^en unconscious, was his desire
for worldly things. Whether he, or either of the others, really fol-
lowed Christ, is not indicated.
Ver. 59. He said unto another. Matthew says: 'another of
the disciples.' Follow me. Peculiar to Luke. The man probably
showed signs of wavering ; and our Lord, by thus addressing him,
brings out the difficulty in his case. But he said, Lord, suffer
me first to go and bury my father. The father seems to have
been already dead ; and this disciple was in doubt whether to continue
following Christ, or to go home and attend to the funeral ceremonies,
with the expectation of returning to Jesus.
Ver. GO. Let the dead bury their dead. There arc two in-
terpretations : the first, the literal one, ' Let the dead bury themselves ;'
i. e., better let them remain unburied, than that the higher duty be
given up. The common, partially figurative, interpret;! tion is : ' Let the
(spiritually) dead bury the (naturally) dead; let those who have no
life in Christ, to make them follow Him as their highest duty, attend
to this lower duty.' The former case was that of an impulsive man,
and our Lord would have him count the cost. This one was too wary,
magnified the difficulties which he encountered. But go then and
publish abroad the kingdom of God. Peculiar to Luke.
' Publish abroad,' pointing to a wide announcement, suggests the
156 U'KE X. [0: 61,62-10: 1-
61 thou and publish abroad the kingdom of God. And
another also said, I will follow thee. Lord ; but first
suffer me to bid farewell to them that are at my hou-.
62 But Jesus said unto him, No man, having put his
hand to the plough, and looking back, is fit for the
kingdom of God.
CHAPTER 10: 1-24.
The Mission and Return of the Seventy.
10:1 Now after these things the Lord appointed seventy 1
1 Many ancient authorities add aJ lira : and so in vrr. 17.
possibility that this incident was connected with the sending out of
the Seventy. Clement of Alexandria says that the name of this man
was Philip. Certainly it was not the Apostle Philip, who was called
first of all the Apostles to follow Christ (John 1: 43); it might have
been Philip the deacon, or the Evangelist (Acts 6 : 5 ; 8 : 5, etc.) ;
but such traditions are very untrustworthy. The impediment in this
case was earthly grief, or the pressure of lower duties.
Ver. 01. But first suffer me to bid farewell to them that
are at my house. The case of this man is mentioned by Luke only.
His request was natural. Some, without good reason, explain : set
in order the things in my house, with a view t> renouncing them.
The hindrance in this case was earthly affection. These household ties
have been strengthened, not weakened, by Christianity; but the
aliening has come through a sanctification of them, and they
have been thus sanctified by being subordinated to an affection which
imount, namely, love of Christ.
Ver. t',-j. No man, h'.ving put his hand to the plough, etc.
The figure is easily understood, especially when we remember that
the plough used in the East was easily overturned. Sueh labor, with
divided service and longing looks backward, will be profitless and
doubly toilsome. Such a laborer is no fitting one. While the primary
application is to the ministry, the verse has an important lesson for
all. All have ground to break, and it is here rather than in the har-
v'<tiii!l. that the labor is m<>-t discouraging: and whatever makes
their service a divided one, is forbidden. In the kingdom of
Christ is supreme ; whatever is not subordinated to Him, really op-
poses Him.
The Mission and Return of the Seventy, vers. 1-24.
r.-<-iiliar to Luke. The labors of this large body of disciples werv bri.'f, their niis-
lirary. The inridi-nt 1>*- J nn t^arinp ii|>n fl i.-ul |-.-iti..n.
ii'ir 1-.T-1 n-rtuiiily ' ' Mowrs t" ;ulinil ..f thU a|>|i:>!iii<-iit. l.uk- iiit-n-
10: 1.] LUKE X. 157
others, and sent them two and two before his face into
every city and place, whither he himself was about to
tiona both the sending out of the Twelre and of the Seventy the fact that the instruc-
tions are much the same grows out of the similarity of the errand. But the discourse
here recorded relates to present duties alone, while that (in Matt. 10) addressed to the
Twelve h:us in view a pvrmanant office, etc. This temjiorary character of their duty
will account for our not hearing of them again. Tradition and conjecture have been
busy in suggesting different persons included in their num'>er (such as Luke himself,
Mark. Matthias, etc.).
The Time and Place of this Mission. (1) Robinson places it before the journey to
Jerusalem (chap. 9: 51) and in Galilee. But ver. 1 naturally points to a period after
starting to Jerusalem, and intimates that our Lord was making an extended journey
at this time Now the accounts of Matthew and Mark indicate that He had encoun-
tered such opposition in Galilee as to hinder extended preaching there (Matt. 16: 1;
Mark 9: 30). This view places the return of the Seventy after the Feast of Taberna-
cles near Jerusalem, admitting that their journey, which began in Galilee, ended in
.Tiulrra. But they were scarcely absent so long a time. The woes on the Galilean
citii s vers. 13, 15) do not prove that the discourse was uttered near (hem, but rather
that our Lord had already taken His final departure from them. (2) Lange thinks
that the mission took place after the rejection in Samaria, but was directed to Sama-
ria alone ; that our Lord Himself did not euter further into that country. But the
Si'vrnty were sent before Him. Besides, had the mission been exclusively to Samaria,
Luke, the friend and companion of the Apostle to the Gentiles, would probably have
mentioned it. (3) Others i Van Oo^terzee, etc ) think our Lord returned again to Gali-
lee after the Feast of Tabernacles, and that this mission occurred then and there.
But of such return we have no evidence, and chap. 9 : 51 looks like a fiivil departure ;
besides, as remarked above, Galilee was not now a promising field for such labor. (4)
We therefore conclude, that this sending out occurred on the journey toward Jerusa-
lem ; that this journey was not direct, but led through part of Samaria, possibly
through part of Pera-a, and certainly through part of Judaea ; that the Seventy went
in advance along this route, returning after a short interval It is indeed doubtful
whether this occurred b 'fore or after the visit to Jerusalem at the Feast of Taberna-
cles (John 7 : 1-14), but in all probability before ; our Lord leaving His followers to
make that sudden visit.
Ver. 1. These things. The events related in the last chapter.
This opposes the view that the mission of the Seventy preceded the
rejection in the Samaritan village. The Lord. This appellation is
u-e 1 quite frequently by this Evangelist in this part of the Gospel.
Seventy others; either in addition to the Twelve, or to the mes-
sengers spoken of in chap. 9 : 52. The former is more probable from
the similarity of the instruction given to both. The number seventy
may h;ive had reference to the elders of Israel, tu-ftre to the tribes.
Some ancient au'horities read 'seventy two' both here and in ver. 17.
Probably from a desire to conform the number to that of the Jewish
Sanhedrin. Two and two before his face. The chief purpose
158 LUKE X. [10: 2-6.
2 come. And he said unto them, The harvest is plen-
teous, but the labourers are few: pray ye therefore
the Lord of the harvest, that he send forth labourers
3 into his harvest. Go your ways: behold, I send you
4 forth as lambs in the midst of wolves. Carry no
purse, no wallet, no shoes: and salute no man on the
.". way. And into whatsoever house ye shall 1 enter, first
6 say, Peace be to this house. And if a son of peace be
there, your peace shall rest upon 2 him: but if not, it
1 Or, enter fint, lay. * Or, it.
was not to train them, as in the case of the Twelve, but actually to
prepare the people in these places for His coming. The whole va> a
final appeal, and also a preparation for the final entry into Jerusalem.
That our Lord should follow and actually visit thirty-Jive places, is not
remarkable, in view of His great and constant activity.
Ver. '2. In Matt. 9: 37 the same thought precedes the sending out
of the Twelve. In fact the statement has been true in every
find always furnishes opportunities in advance of His people's readi-
to embrace them. Pray ye therefore, etc. The true laborers
are of God's sending. They are given in answer to prayer; but the
prayer is usually called forth by God's providence. Send forth.
Literally, ' cast forth,' implying urgency.
Ver. '',. Go your ways. This, too, implies urgency. The Seventy
are imt forbidden to go to the Gentiles and Samaritans i Matt. 1"
Pn.-Mbly they did visit the latter: and, besides, their route was made
known to them in advance, which was not the case when the Twelve
were sent out. I send you forth as lambs, etc. Matt. 1(>: 10
('as sheep') was addressed to the Twelve. 'The slight variation must
not he pressed. The impression meant to be conveyed is merely that
of Minplicity and defensek-ssness ' (Farrar). But their real defense
was in their being sent forth by Him.
Ver. I. Carry no purse, no wallet, no shoes. Comp. chap.
Salute no man by the way. Peculiar to this discourse.
It simply expresses the urgency of their errand, since such salutation*
in the I'last would involve great loss of time.
Ver. .",. And into whatsoever houre ye enter. The prc-
vimis inquiry iMatt. Hi; 1 1 , i- not mentioned here. Peace be to
this house. This would be the ii-ual ^alutation in Palestine. Hut
from Christ's messengers it means more than the ordinary 'Shalom.'
Ver. f'i. A son of peace, /. ... one worthy.' one whose heart
was ready to receive (lie message of peace they brought. Upon him,
or, ' it,' .-us in the A. V. The original may refer either to the man or the
house ; the former id the more natural sense.
10: 7-12.] LUKE X. 159
7 shall turn to you again. And in that same house re-
main, eating and drinking such things as they give:
for the labourer is worthy of his hire. Go not from
8 house to house. And into whatsoever city ye enter,
and they receive you, eat such things as are set before
9 you : and heal the sick that are therein, and say unto
them, The kingdom of God is come nigh unto you.
10 But into whatsoever city ye shall enter, and they re-
ceive you not, go out into the streets thereof and say,
11 Even the dust from your city, that cleaveth to our
feet, we do wipe off against you : howbeit know this,
12 that the kingdom of God is come nigh. I say unto
you, It shall be more tolerable in that day for Sodom,
Ver. 7. In that same house, i. e., fa the house where they bad
been received. Such things as they give. Lit., 'the things
from them,' sharing what they have. There is not the slightest refer-
ence to eating heathen dishes (as in 1 Cor. 10: 27), for they were not
sent among the heathen. For the labourer isftvorthy of his hire.
Comp. Matt. 10 : 10 ; 1 Cor. 9 : 7-14 ; 1 Titn. 5 : 181 Their neces-
sary wants were to be supplied ; but the context discourages indul-
gence and covetousness in the ministry. Go not from house to
house, i. e., in search of ease and better entertainment, or for gos-
sip's sake.
Ver. 8. And they receive yon. The instructions are now ap-
plied to cities ; but the probability of rejection is suggested.
Ver. 9. Heal the sick. A less extended commission than that
of Matt. 10: 8. The kingdom of God is come nigh unto you.
This indicates a later message than Matt. 10 : 7.
Ver. 10. And they receive you not. In case of rejection, the
Seventy were bidden, even more distinctly than the Twelve (Matt. 10:
14), to renounce by symbolical act all intercourse and responsibility.
Ver. 11. Even the dust from your city, etc. The language
is more emphatic than in chap. 9: 5. Paul's conduct (Acts 13: 51 ;
18: 6), when rejected by the Jews, shows that the application of tho
rule did not cease with the return of the Seventy. But know this,
despite your rejection, the kingdom of God is come nigh.
This word of love (ver. 9) becomes now a word of warning and of
future judgment. How often men thus transform God's blessings into
a curse for themselves !
Ver. 12. More tolerable in that day for Sodom than for
that city. Sodom had already been punished, it was supposed.
But what had occurred to it was only a figure of what was yet to come.
The destruction by the Romans may be the primary reference ; but
100 LUKE X. [10: 13-15.
13 than for that city. "Woe unto theo, Chora/in ! woo
unto thcc, Bethfludal for if the 1 mighty works had
been done in Tyre and Sidon, which were done in you,
they would have repented long ago, sitting in saek-
14 cloth and ashes. Howbcit it shall be more tolerable
for Tyre and Sidon in the judgement, than for you.
15 And thou, Capernaum, shalt thou be exalted unto
heaven ? thou shalt be brought down unto Hades.
1 Or. powert,
the individual applications which follow point to the day of final
judgment.
. 13. Woe unto thce, Chorazin ! These woes are men-
tioned by Matthew in a different connection and at an earlier point
(Matt. 1: 21-23); but in any case this position seems the more appro-
priate one. It is highly probable that our Lord uttered such words
twice. In this case these towns furnished an example of the rejection
spoken of in vcrs. 10, 11. This was His solemn farewell of those
favored places, and the connection implies that they had already re-
jected Him and been forsaken by Him. The view that those awful
woes were uttered at a distance from the places themselves, furnishes
new proof how heavily this judgment lay on the heart of Jesus.
Chorazin. 1'robably not far from Capernaum, but unknown except
as referred to here and in Matthew. Bctbsaida. Sec on chap. '. : If I.
Tyre and Sidon. Two heathen cities, denounced for their wick-
- in the Old Testament, but existing at th it time. The figure of
the cities sitting in sackcloth and ashes needs no explana-
tion.
Vcr. 14. Howbcit it shall be more tolerable, etc. Both
should bo condemned for their wickedness ; but rejecting privil
the ground of the heaviest condemnation. la the day of judg-
ment. This shows that individuals are mount, and that full retribu-
tion does not beo;in until the day of judgment.
Vcr. 15. And thou, Capernaum. Sec on chap. 4: 23, 31. A3
His own city' (Matt. '.: 1) it was most highly favored in opportunity
for blessing. Shalt thou be exalted unto heaven ? A i
tire answer is cx;n-et''l. Th>- II. V. follows the better supported
1'., 1>, :md oil Latin versions), and tin- que-tifii su^-
'i that it was exalted, as that its destiny woul 1 not
v.iih IN privileges. This is then positively announced :
thou shnlt be brought down unto Hades, not, 'Qehenna, 1 but
the plaee of tin- >li ;cni'.<i !! 1 ! i 1. It ha-, IIOWOMT, mo-t frequently
a ha 1 v.here puni- hniont is implied. A reference to
-.Itli <>r high situation is improbable, and still more so with the
above reading.
10: 10-18.] LUKE X. 161
16 Ho that heareth you heareth me ; and lie that rejecteth
you rejecteth me ; and he that rejecteth me rejecteth
him that sent me.
17 And the seventy returned with joy, saying, Lord,
even the l devils are subject unto us in thy name.
18 And he said unto them, I beheld Satan fallen as light-
1 Gr. demons.
Ver. 16. He that heareth you heareth me, etc. The same
thought occurs in Matt. 10: 40. Here the connection is: woes on the
Galiliean cities which had rejected our Lord, would fall on those also
that would reject the Seventy. Those who truly preach Christ really
represent Christ; a principle of general validity. He that reject-
eth me rejecteth him that sent me. A still more profound
thought; suggesting the ground of the preceding one. Because God
is presented in Christ, Christ is represented in His messengers. A
solemn conclusion to the discourse.
Vcr. 17. And the seventy returned with joy. They were
probably not absent long. It is unlikely, though not impossible, that
they all returned at the same time and place, unless a time and place
of rendezvous had been previously appointed. The Evangelist gives a
summary account. How much of permanent good they accomplished,
we ara ii'it told ; but in labors of healing thoy must have had great
success; h^ncc their 'j<>y' and their language : Even the devils \ de-
mons) are subject unto us in thy name. This power had not
been expressly given to them, as to the Twelve (chap. 9: 1), and they
rej lice that their success exceeded the promise. Other successes are
only implied ; this point is brought prominently forward by the Evan-
gel i.st.
Ver. 18. I beheld, or more exactly, 'was beholding,' i. e., while
you were thus exercising power over demons. Of course the vision
was a spiritual one. Satan, the personal prince of darkness.
Fallen as lightning, ;'. e, suddenly. From heaven. This
seems to be figurative, implying the pride and height of Satan's
power. The thought is : I saw your triumph over Satan's servants,
and in this a token of his fall, of complete victory to be finally achieved
through such works of faith and courage in my name. If the verse
did not stand in this connection, we might perhaps refer it to some
remote point of time, such as the victory over Satan in the wilderness,
or the original fall of Satan. Still the tense used in the Greek does
not indicate any such point of time, but a period. Every explanation
must accept much that is figurative in the verse; but the one we adopt
is open to the fewest difficulties. The objection that the result of the
labors of the Seventy was an insufficient ground for such a declaration
depreciates their success. They had surpassed, through their courage
aa.l faith, the promised power. He, U> whom the secrets of the world
11
162 LUKE X. [10: 10-21.
19 ning from heaven. Behold, I have [riven you author-
ity to tread upon serpents and scorpions, and overall
the power of the enemy: and nothing shall in any
20 wise hurt yon. Howbcit in this rejoice not, that the
spirits aiv .-nbject unto y<>n; hut njoice that your
names are written in heaven.
21 In that same hour he rejoiced Mn the IIolv Spirit,
and said, I 2 thank thee, < ) Father, Lord of heaven
and earlh, that thou didst hide these thinj^ from tho
wise and understanding, and didst reveal them 1111(0
babes: yea, Father; 3 for so it was well-pleasing ill
1 Or, by. * Or, praite. * Or, Unit.
of spirits lie open, saw in this more tlmn a temporary success ; it was
to Him the token of jfaof triumph. The hum:m agents in liriujrin^ in
that triumph have a conflict which is not with flesh and blood (Eph.
0: 12).
Ycr. 19. I have given. The correct reading expresses an abiding
faet. The Lord, by a new promi i- tl:.'j--y !!< has just cnn-
firiniMl. Authority, delected power here. To tread upon ser-
pents and scorpions. Tin; promise is doubtless literal, so :
- try to manifest higher spiritual power. In view of tlie connec-
tion, we must accept IHI allusion to (Ion. o" : 1">: 'bruise the lioa<l of tho
serpent.' mul perhaps to I's. Hi : !'! also. Over all the power of
the enemy. /'. <., 'Satan.' What precedes n\i. :i^ t! < original indi-
'the power of the enemy.' In any wise hurt
you, thougfi apparent injury may come.
\d '_''. In this rejoice not. This is an absolute prohibition
of rei< . wer spoken of. The power is LTeut. and
joy in KMll 'lele : _Mtfl power is OanyiTOtU, may l>e joined with pride
and self -s.M-kinjr. I'.esi.les. the power over evil i^arn --in;:,
and doc-i not furni-h so ] -roper a pronnd of joy as the po'-iiive '
t' Cod's infinite mcn-y and gOOdlMM.- But rejoice. Hero
tlii-n- i< no -in -li .lander. That your names are written in hea-
ven. The figure is n>t uncommon in tin- Si-i i; inre< (IX. ,",L': -'iL'. :',}
Mai. :; : ir, . Me.). The common reading points to a sin<rlo
t: wen- written ;' l>ut the better Mtabliahod one refon to the
continued place which th<-e names have in the book of life: 'have
b'-en and are written.' (iod's spiritual |"T-otial and perma-
nent The pround of the commanded joy i-* not our power, deb-
a- it i-, lull in.ds in .-rry an>I love in Cliri t. lie will rejoice nio-t,
and most properly, wlio lin.U tbe -ol<- frround there.
Ver. _'!. In that hour. This definite mark of time joins this
uttiT.inee of our Lord vcrs. 21, 2'J) with the return of the Seventy.
10: 22.] LUKE X. 103
22 thy sight. All things have been delivered unto me
of my Father : and no one knoweth who the Son is,
save the Father; and who the Father is, save the Son,
and he to whomsoever the Son willcth to reveal him.
Rejoiced. A strong word, applied to our Lord only here. The one
hour of joy was in sympathy with His faithful preachers. In the
Holy Spirit. This is the sense, according to the best authorities.
The expression is indeed unusual. We have here a remarkable group-
ing of the Three Persons of theTrinity. I thank thee, etc. On a
previous occasion the same thoughts were uttered (Matt. 11: 25-27).
But our Lord might well repeat such weighty words. Besides, in
Matthew they form a confession, here an expression of joy. Both
passages resemble the more profound utterances found in the Gospel
of John, regarding the relation of our Lord to the Father; a truth
which underlies all the Gospels. O Father, Lord of heaven and
earth. The former term is a response to the special love of the
Father, the latter an acknowledgment of His power. It was this
power which had written their names in heaven, blessed their work
in heaven, and displayed its sovereignty, as the rest of the verse de-
clares. These things. In this connection all that is implied iu
the phrase: 'that your names are written in heaven.' 'Our Lord's
thanksgiving is for the hiding as well as the revealing. Both are alike
to the glory of God (comp. 1 Cor. 1: 2531). The hiding is only a
just punishment. From the wise and understanding, according
to a worldly estimate. Those most learned and sagacious in all earthly
things often fail to see the simplest truths of Christianity. Merely
intellectual culture begets, pride, and pride is a fatal hindrance to a
hearty understanding of the gospel. Especially in regard to the un-
merited grace set forth in ver. 20, does pride revolt. Thus these
things are hidden ; man's nature and God's orderings unite to make
every attempt to discover them by merely human wisdom a blinding
failure. Revealed them unto babes. Those despised by the
world, deemed childish, because they are childlike in receiving what
their heavenly Father tells them. Only through God's revelation to
us by His word, in us by His Spirit, can men know that they are His
children (Rom. 8: 15, 1C). For (or, 'that') so it was well-
pleasing in his sight. In either case, the final ground of thanks-
giving is God's good pleasure, which involves His wisdom and good-
ness. If our Lord, with His great knowledge (ver. 22), could thus
glorify God's good pleasure, much more should we, when we cannot
understand His dealings. His will is sovereign, but never tyrannical;
our response should be grateful, never self-willed.
Yer. 2'2. All things. Both tlie hiding and revealing, the work of
judgment and of salvation ; not simply the work of teaching. (Some
ancient authorities insert at the beginning of this verse the words :
'And turning to the disciples, lie said.') Have been delivered.
164 LUKE X. [10: 2S, '21.
23 And turning to the disciples, he said privately, 15!
24 arc the eyes which see the things that ye see: tor I
say unto you, that many prophets and kings desired
to see the things which ye see, and saw them not; and
to hear the things which ye hear, and heard them not.
Christ is King in the new dispensation. Of my Father. 'The ex-
perience through which Jesus has just passed has transported Him,
as it were, into the bosom of His Fatlucr. lie plunges into it, and Ilia
Words become an echo of the joys of His eternal generation' (tiodet).
And no one knoweth, etc. This great, truth, that the , v
man is almighty, rests upon the greater mystery of His iVrsmi. us
related to the Father; a mystery thoroughly known only to t e Father
and the Son. ' One who was only a created spirit or an immaculate
man, could not possibly, without blasphemy against God, testify this
of himself (Van Oosterzec). And who tho Father is. Nor can
men by their unassisted reason know God the Father, either as the
Father of Christ, or as their Father. In regard to this, men are :
reply to confess their ignorance; but all history proves that without
Christ there is now no proper knowledge of God. The peculiar know-
ledge here spoken of grows out of the peculiar relation of the Father
an I the Son. Arid he to whom tho Son willeth to reveal
him. The Son is the revealer of this my-tery, in which all revelation
centres. The .statements of vers. L!l, !?_', are very appropriate in
connection with the Miccessful preaching of the Seventy, hi this our
Lrd rejoiced, for lie saw in it the future glory nf C,.,d, through tho
revelation of tin- f the kingdom of heaven to those of child-
like spirit. 'The future conquest of tho world by Jesus and His dis-
ciples rests on the relation which He sustains to <id, and with which
lie identifies His people. The perfect knowledge of God is, in the
end, the ^rcptre of the universe' (Godet).
Ver. L':!. Privately. Observe 'here tho gradual narrowing of
the circle to which our Lord addresses Himself (Alford). Comp. tho
similar waving in Matt. 1 '', : I 1 '., 17. The occasion and connection arc
iliileivnt lin-re; but in t -uc'.i a beatitude would be likely to be re-
i at important points in the training of the disciples. Blessed
are the eyes, etc. They truly saw, and hence were blessed; many
seemed to sec, and yet were not ble-.-rd.
Ver. 21. Many prophets and kings. Peculiar to Luke. Such
; Hi as David, Solomon, and Ile/.ekiah, some of whom were both
prophets and kings. The Old Te-t uncut saints desired to see, ]<
id in faith, set forth in fy and prophecies, (lie won-
derful truth which was personally and fully revealed in .Ic.sus Christ.
Com p. (!en. !'.>: is, imd ihc ] :1 -t w..rds of Da\id, a royal prophecy of
;i. _':;: 1 ~>, e-i ially tho close: ' For this is all my palva-
tjou, aud all my desire, although Ho w.iie it not to grow.' All of
10: 25-27.] LUKE X. 165
CHAPTER 10: 25-3?.
Tlie Parable of the Good Samaritan.
25 And behold, a certain lawyer stood up and tempted
him, saying, * Master, what shall I do to inherit eter-
20 ual life ? And he said unto him, What is written in
27 the law ? how readest thou ? And he answering said,
Thou shalt love the Lord thy God 2 with all thy heart,
1 Or, Teacher. 8 Gr. from.
Christ's disciples, to \vhom He willeth to reveal the Father, see and
hear, and are blessed beyond ' prophets and kings.'
The Parable of the Good Samaritan, vers. 25-37.
This incident, peculiar to Luke, must be distinguished from a later one, mentioned
by Matthew, 3Iark, und Luke, namely, that of the rich young ruler whom Jesus loved.
A similar question was put in that case, receiving at first a similar answer. But other-
wise the occurrences differ, especially in the second question put to our Lord and in
His reply. It is impossible to suppose that Luke gives two different accounts of the
same occurrence (comp. chap. 18: 18-23). The fact that the same question was put
on two different occasions by two different persons, eliciting in each case the same
reply, shows that in cases where two Evangelists narrate similar occunences or say-
in_,'s in different connections, both may be strictly accurate (see instances in the last
section). The time and place of this incident are uncertain ; but it probably occurred
not long after the mission of the Seventy, between the Feast of Tabernacles and that
of the dedication somewhere between Jerusalem and Tewa.
Ver. 25. A certain lawyer. A kind of scribe -whose business
it was to teach the law. And tempted, or, ' trying,' him. This
implies a cold, self-righteous spirit, rather than a hostile one. He
probably wished to see whether our Lord would teach anything in
conflict with the law of Moses, or simply whether He could teach him
anything new. The two states of mind are not very far removed from
each other : Pharisaism, in its self-righteousness, may present either
a conceit of orthodoxy or self-conceit. Master, what shall I do ?
lie doubtless expected in reply the mention of some new thing, or at
least some great thing.
Ver. 20. In the law. These words are emphatic; as if our Lord
would say, The arf^er to your question is in the law you teach.
How readest thon? This form was used by the Rabbins to call
out a quotation from Scripture. ' How' means 'to what purport.'
Ver. 27. This answer of the lawyer showed intelligence; he gives
the sum of the whole law. But his knowledge of the law exceeded
his self-knowledge. In fact he shows, by adding from Lev. 19 : 18 :
and thy neighbour as thyself, that he had some conception of
our Lord's teachings. For in addition to Deut. G : 5, which he quotes
166 LUKE X. [10: 28-30.
and with all thv soul, and with all thy strength, and
with all thy mind ; and thy neighbour as thyself.
28 And ho said unto him, Thou hast answered right:
29 this do, and thou shalt live. But he, desiring to jus-
tify himself, said unto Jesus, And who is my iu i ijh-
30 hour? Jesus made answer and said, A certain man
was going down from Jerusalem to Jericho; and he
fell among robbers, which both stripped him and beat
first, the Jews had written upon the phylacteries nnd recited night
and morning, not this passage, but Dent. 11: 13, etc. Hence it is
incorrect to suppose that our Lord pointed to the man's phylactery,
when He sai 1: How reade-t thou?'
Ver. 28. This do, and thou shalt live. Truo in all .-
any one who can and does live (ind and his neighbor thus, has already
begun to live, has an earnest of eternal life 1 . The parable wliicli fol-
lows is but an explanation of how much is meant by -this.' l$ut the
next verse shows that the lawyer un lerstood our Lord to imply that
ht hud not thus dune. As the failure is universal, the all-important
question is: Who will enable us to do this? This (juestion is not an-
swered by the parable which follows. Like the Sermon on the Mount,
it is an //.</</ <>f tke Imr ami <i />ri-p>inition for the gax/'il, hut not the
gospel itself. In John '>: '_".*. our Lord answers a similar question by
speaking of faith : but this lawyer was not prepared for that. He
must be first taught his failure by an explanation of the requirements
of the law.
Ver. _".!. But he, desiring to justify himself, to declare him-
self righteous, over against the implied charge. He would defend
himself by claiming that he hail fulfilled the command in the sense
which the Jews attached to the term ' neighbor' a very narrow one,
excluding Samaritans and Centiles. Who is my neighbour?
This implies : 'I have fulfilled the requirement according to our view
of the meaning : do yo-i interpret it differently?' The question did
not involve direct hostility, but a half-awakened conscience :tud some
willingness to he instructed, though a self-righteous desire to get out
of the d illicit! ty ' was the leading motive. Some think that he intended
this .|uetion from the first, and that ' wi-hing to justify him-
self means to justify his putting a question whiok had received so
simple an answer: as if lie would -ay: my question is not yet an-
I. the main point is, ' who is my neighbor?" But this ,-u;
too miii-h.
Ver. :;M. Made answer. Lit., 'taking up,' i. r., making his
question th i reply. A certain man. A .l.-w
is meant ; but this is not made prominent, since the main lesson of
the parable is not love to enemies, but love to man as such, humanity,
10: 31-33.] LUKE X. 167
31 him, and departed, leaving him half dead. And by
chance a certain priest was going down that way : and
when he saw him, he passed by on the other side.
32 And in like manner a Levite also, when he came to
the place, and saw him, passed by on the other side.
33 But a certain Samaritan, as he journeyed, came where
he was : and when he saw him, he was moved with
philanthropy. "Was going down from Jerusalem to Jericho.
The journey was literally 'down;' but it was usual to speak of 'going
up' to Jerusalem, the capital city. The distance was about one hun-
dred and fifty Roman stadia, or seventeen English miles. The inci-
dents of the story are all probable, as is usual in our Lord's parables.
The place where the parable was uttered may have been quite near
the region between Jerusalem and Jericho. Certainly it was not in
Galilee or Samaria, but in Judaja or Peraea ; and the latter bordered
on Jericho. Fell among robbers, not, 'thieves,' but highway rob-
bers, who were numerous in that vicinity. The road lay through a
wilderness. According to Jerome, it was called the red or bloody
way, and in his time a Roman fort and garrison were needed there,
for the protection of travellers. This man is represented as being
literally surrounded by such robbers, which both stripped htm,
i. e., of everything he had, and beat him, probably in consequence
of his resistance. Leaving him half dead. Without concern as
to his condition, which is placed last to show his need of speedy help.
Ver. 31. By chance. In the language of common life. As a
fact, most opportunities of doing good come as it were 'by chance,'
though providentially ordered of God. A certain priest was go-
ing, etc The naturalness of the parable is remarkable. Jericho was
a priestly city, and the priests would go to and from Jerusalem to
perform their duties in the order of their courses. The case is more
pointed, if this one is regarded as coming from priestly duty in the
house of God. He passed by on the other side. Did not even
stop to examine the man's condition. In the priest's case, pride seems
prominent. In thus acting he disobeyed the spirit, though not the
letter of the Mosaic law (Exod. 23: 4, 5; Deut. 22: 1-4; Isa.
58: 7).
Ver. 32. In like manner a Levite also. An inferior minister
of the law, engaged in the service of the tempi*. Came to the
place, etc. The English word 'beadle' would best indicate both the
Levite' s office and conduct.
Ver. 33. A certain Samaritan. The choice of a Samaritan to
represent this character shows that the wounded man was a Jew; but
this is a secondary thought. The Samaritans were Gentiles by extrac-
tion, but with the Pentateuch iii their possession. He was moved
168 LUKE X. [10: 34-37.
:;i compassion, and came to him, and hound up his
wounds, pouring on f/inn oil and wine; and he set
him on his own beast, and brought him to an inn,
35 and took care of him. And on the morrow he took
out two 'pence, and gave them to the host, and said,
Take care of him; and whatsoever thou spendot
more, I, when I come hack a^ain, \\-ill repay thee.
3o Which of these three, thiukest thou, proved neighbour
37 unto him that fell aiiion^ the rohhers '.' And he said,
1 See marginal note un Matt. 18: 28.
with compassion. From tins feeling all the subsequent actions
flow. The first step in becoming ' good Samaritans' is to obtain thh
feeling. But law, good resolutions, beautiful moral examples, ami (lie
whole array of human contrivances fail to create it. It is learned
from Christ. ' Mark the beautiful climax. First the compassionate
heart, then the helping hand, next the ready foot, finally the true-
hearted charge.' Van Oosterzee.
Ver. o-4. Pouring on them oil and wine. The usual remedies
for wounds in the Fast. On his own beast. So that he walked
himself. True philanthropy involves self-sacrifice. An inn. A
di tie rent word from that used Mutt. '2 : 7. Kvidently an inn, in our
sense of the. word, and not a caravanserai.
Ver. 3"). He took out. Vivid narration. Two pence. Roman
ilinnrii. The value of the 'denarius' has been variously estimated,
from seven and n half to eight and a half pence English (fifteen to
seventeen cents). The sum was sufficient to meet the man's necessi-
ties for some days at least. I. This is emphatic. When I come
back again. It has been inferred from this that the Samaritan was
a travelling merchant, who would soon return.
Ver. ::'.. Proved neighbor unto him that fell among the rob-
bers? The original implies a permanent condition; the result of
what had ).""!! 'lone. Our Lord takes the matter out of the reach of
previous cirrmu-taiices of nationality and religion, and compels a
reply mi the i_'i"und of what had been done. Further, the lawyer
ked : 'Who is my neighbor?' i e., whom I should love. A
direct ( nter-c|uestic>n would have been : Whom did the Samaritan
I as his neighbor? Hut our Lord inverts (lie question, hec-tu-v
the relation of neighbor' is a mutual one, and aNo, because He wished
to hold up the active duty of the despised Samaritan.
Y'-r. ''>!. He that shewed mercy ('the merry' just spoken of)
on him. The conclusion is irresistible ; hut the lawyer does not call
him ' the Samaritan.' Go, and do thou likewise. The lawyer
Was taught how one really becomes thu neighbor of uuothcr, namely,
10: 37.] LUKE X. 169
He that shewed mercy on him. And Jesus said unto
him, Go, and do thou likewise.
by active love, irrespective of nationality or religion. His question,
Who is my neighbor?' was answered: He to whom you ought thus to
show mercy in order to become his neighbor, is your neighbor. The
question is answered once for all. All are our neighbors, when we
have thus learned u'hat ice owe to man as men.
The main lesson of the parable is one of philanthropy manifesting
itself in humane, self-sacrificing acts, to all in need, irrespective of all
other human distinctions. All through the Christian centuries, this
lesson has been becoming more and more prominent, but has never of
itself made men philanthropic. He who taught the lesson can and
does give strength to put it into practice. In the highest sense our
Lord alone has perfectly set forth the character of the Good Samaritan.
The best example of what we call 'humanity' must necessarily be
found in ' the Son of man.' The love of Christ is both the type and
the source of this love to our neighbor. This truth has led to an alle-
gorical interpretation of the parable. This interpretation, which has
been a favorite from the early centuries, is suggestive and in accord-
ance with revealed truth, though probably not the truth our Lord
reveals here. According to this view, the traveller represents the race
of Adam going from the heavenly city (Jerusalem) to the accursed one
(Jericho, Josh. 6: 26) ; the robbers, Satan and his agents; the state
of the traveller, our lost and helpless condition by nature, ' half dead '
(being sometimes urged against the doctrine of human inability) ; the
priest and Levite, the inetficacy of the law and sacrifice to help us ;
the Good Samaritan, our Lord, to whom the Jews had just said (John
8: 48); ' Say we not well that thou art a Samaritan, and hast a devil?'
the charge to the inn-keeper, the charge to His ministers, the pro-
mised return, the second Advent. Some go further and make the inn
represent the Church ; the two denarii, the two sacraments, etc.
Such analogies are not interpretations. Finally, this parable refers to
love of man as man, not to Christian love of the brethren. A zeal for
the latter, which overlooks the former, becomes Pharisaical. The
parable, moreover, represents the humanity as exercised by one in
actual doctrinal error, and the inhumanity by those who were nearer
the truth, orthodox Jews. Our Lord could not mean to show how
good deeds resulted from holding error, and bad deeds from hold-
ing the truth ; though such an inference is frequently forced on
the passage. The Samaritan is brought in, not because of his theo-
logical views, but because he belonged to a race despised and hated
by the Jews, so as to give point to a lesson meant for a Jew. At
the same time our Lord does show us that one in speculative error
may be practically philanthropic, and one holding proper religious
theories may be really inhuman. The former is certainly the better
LUKE X. [10: 38-40.
10: 38-42.
Our Lord in ike House of Martha and Mary.
38 Now as they went on their way, lu- entnvtl into a
certain village: and a Certain woman named Martha
39 received him into her hoii-r. And she had a si-t<T
called Mary, which also sat at the Lord's 1'eet, and
40 heard his word. \\\\{ Martha was 'cumbered al>ont
much serving; and she came up to him, and said,
Lord, dost thou not care that my si>ter did leave me
to serve aloiie? bid her therefore that she help me.
* Gr dittraded.
Our Lord in the ITousr of Martha and -Van/, vers. 38-42.
Peculiar to Luko. Thorp can be little doubt that tli<> j-r->n- II.-P- "i^ken of wen>
the fitter* of Lazanu, that the place was i tin- tinn> near the K. ..-t of I ' .li-
cation. The two persona have not only the same names, luit the game charactem, at
th<- two sisters deecrilfd in John 11, 1-. It is n<> ohjevtion that so well known a
M Lazarus is not mentioned. Against {ilaring the incident at llctliany.it 1. .
wrj:-il that I.nke represents it as taking place on a journey from ti.ililee t" JuriiMtlem,
and before Jericho wa.4 riM'-h-l < hap. 1-: :'.",. I'.iit from John's Conpt'l, which t-lU
us that the sinters liv.-.! in Ili-ihatiy , J,.lm 11 : 1 .. we also learn that about tliis tim.>
our l-'T'l \i>iif.i .!, riisalc'in at the Keiist of l.-.lh-ation ,. Ik-tliany was neartc J
lem (about an hour's walk , anil * fre>iueut place of resort fur our Lord ; doubtless
this family oftcu received Him tin-re.
V'-r. 38. As they went on their way. During the proat
journey from (i.-ililt-c \ .liTusuU-in. sj^kon of in this part of tli
pel. A certain village. I.tikf OOM in>t s;iy l?fth:uiy. Tin- name
more f;iinili;ir to us than it would h:ive In-oti to Tlii'<i|)liilti<<.
Martha. The n-itnc mentis 'Luly.' an>wi-rin^ to the (Ireek \\"i-'l u<eii
in '_' Jolm 1: 5. Into her house. Shi- wi- jiroluiMy the eM
ter, HM'l hi-m-e the li.i-tr-s. Tli'Te i- no proof that she was n widow,
or the wife of Simon the !.; ; nt. I'd: G). In ihis first mention
of her, as receiving our Ix)nl, dotilitleas with great joy, we have au
intimation of her clmrartiT.
Mary. The woman, wlio-i- suli-ecjuent aet of love was
j>romi-e'l a memory :i< wide n- thi- prca 1 "flip- j_'o-|,i-i Matt l! 1 .
Sat at the Lord's feet. (The reading here followed i- Mistaitifd
liy five of the --ix i.ldi--t (Jreek nrinusi-ript*, and Ky il
He n-i-linr.l at table, for the meal was not yet ready, but as a
willing dis<-ip!e.
Ver. l">. But Martha war cumbered (distressed, har:.
about much serving. Tim wad an hoiiured guest, aud Martha
10: 41, 42] LUKE X. 171
41 But the Lord answered and said unto her, 1 Martha,
Martha, thou art anxious and troubled about many
42 things : 2 but one thing is needful: for Mary hath
chosen the good part, which shall not be taken away
from her.
1 A few ancient authorities road Hirtlm, Marthi. thou art troubled; Mary hath
chosen, etc. * Many ancient authorities read but few things are needful, or one.
did what most women of her character do in such circumstances, bus-
tleil to prepnre an entertainment, overdoing the matter, no doubt.
The application of this incident to spiritual things, made afterwards
by our Lord, involves no figure. Bustling people are bustling in reli-
gion, just as they are in the kitchen or work-shop. Came up to
him. Probably from another room, since Luke uses a word which
implies a sudden appearance. Lord, dost thou not care. She
takes it for granted that, as soon as the case is stated, the Lord will
send Mary to help her. Busy, restless Christians are constantly
thinking that the Lord approves their conduct more than that of the
quieter class : they are perfectly conscientious in disturbing those
who sit as pupils at the Lord's fept. Did leave me to serve
alone. This suggests that Mary had been helping her sister, but felt
that she could use the time more profitably.
Ver. 41. Martha, Martha. The repetition indicates reproof;
but the tone is still one of affection. Thou art anxious and
troubled. The first word refers more to internal anxiety, the second
to the external bustle ; both together describe the habit of such a
character. About many things. This may have been suggested
by Martha's wish to present a variety on her table ; our Lord hinting
that a simpler preparation was all that was needful. But this is not
the meaning of the passage, which, as the next verse shows, refers to
spiritual things. Yet the bustling about the many things in the kit-
chen was but a sign of the bustling about many things in her religious
life. The 'few ancient authorities' referred to in margin (') are: D,
several Latin manuscripts, and very few fathers.
Ver. 42. But one thing is needful. The marginal reading is
supported by most of the very ancient manuscripts, but seems to be
an incorrect explanatory gloss of the early copyists. ' But ' is not
equivalent to ' only :' it marks the contrast with the preceding verse.
One thing is needful as the proper object of the anxiety and careful-
ness which we may manifest in receiving the Lord. A reference to
one dish is trivial. For Mary hath chosen, etc. Mary's choice
proved what the 'one thing' was, and that anxiety about the 'many'
others was unnecessary. The good part, chosen by her, in receiving
the Saviour, was : undivided devotion to His word, the feeding on the
bread of life by faith, which cometh by hearing. In the highest sense
the good part is the spiritual reception of Christ Himself, in contrast
172 LUKE XI. [11: 1.
ClIAPTKR 11 : 1-13.
Lessons in Prayer.
11: 1 AND it came to pass, as he was praying in a cer-
tain place-, that when he ceased, one of his disciples
said unto him, Lord, teach us to pray, even as John
with all bustling works, excited defences of the truth, and over-zeal-
ousness for what is external in any and every form. Which, of
such a kind as.' Shall not be taken away. The possession of
this 'part' is eternal. Both of theM women low] the Saviour : Mar-
tha is not the type of a worldly woman, nor is the 'one thing' con-
version. They represent two classes of Christians, which have always
been found in the Church. But our Lord's judgment in regard to the
two classes id often reversed. The two mistakes are: (1) Slighting
proper Christian work, under the thought of sitting at .le-us' t'o.t.
But doing good is sitting at His feet. He rebukes only the <ii-,r<l<>in;f
af what is yood at the expense of what in latter. .Mary, in her love, made
no such mistake. For when the crisis drew near, it was of her that
the Lord said: 'She hath wrought a good work upon me' i Matt. 2''> :
10). (2) A more common mistake is that of supposing that those of
quieter, more contemplative temper, are not doing their duty, are
casting reproach on their Christian character, because they do nut
bu-tle through the many prevalent methods of church activity. This
i- Martha's mi-take ( ver. 10). Bustling philanthropy should note
that this story follows the parable of the good Samaritan.
Lessons in Prayer, vers. 1-13.
<'omp. Matt. 6: 9-15; 7: 7 11. The timr ami ;.(!. < of tlio following incident nre
inil'Tmitr; 1'U' it r:mnot bo a j>art of tlic Si nii"M on the Mount, put out of its
A ilrfiii,- - -.tuti'.! in TIT. 1, ami rafc I, whirh HP- roinn-ctnl in time with
tlii- paragraph, are not fouii'l :nr. win-re c-l-e. The allusion to .lolm tin- l;:i|.ti-t iiin-
! ,iits to u latiT il-ite than that of tin- Scniimi on the Mount Tlio
jiUi-i- may have LHJOD in tho neighUirhoud of l;,-th;iuy, putwibl)- on thi- .M-uut I
V-T 1. In a certain place. Our Lord WM wont to pray in moun-
tain*, liem-e the coiijerture as tu the Mount of < Hives. Even as John
also taught (was wimt to teach) his disciples. We learn of this
habit, in itself a very probable one. from this remark alone. The
!' the K. V. chow that very early there was an etl'ort
to make (he form of prayer occurring here nearly identical witli that
found in Matthew. The brief form in the text of the |;. V j< Mi-iaincd
by Aleph except ill one cl:ii-e , I!. I., at.d by the Vulgate. Ill the
' each omitted clause, oilier witnesses call be cited to support the
! hat each Mvanj. i!ie same form seems impossible.
Luke wrote after Christianity had made considerable progress; the
11:2-1] LUKE XI. 173
2 also taught his disciples. And he said unto them,
When ye pray, say, father, Hallowed be thy name.
3 Thy kingdom come. 2 Give us day by day 3 our daily
4 bread.* And forgive us our sins; for we ourselves
also forgive every one that is indebted to us. And
bring us not into temptation. 4
1 Many ancient authorities read Otir Father, which art in hearen. See Matt 0: 9.
1 Many ancient authorities add Thy will be done, us in he iren, so on earth. See Matt, (i: 10.
3 (Jr. <>nr brt-ail for tin' coming d <;/.
* hot the margin read, (Jr. our lire id for the coming day, O",otir need fill bread. Am. Com.
* Many ancient authorities add but deliver us from the et-il one (or, from ei'U). See
Matt. G: 13.
two-fold form indicates that in his day the Lord's Prayer was not yet
in universal use as a form of prayer. It is impossible to say how early
the liturgical use of it began. If our Lord gave but one form, the
briefer was probably enlarged into the longer one ; but it is almost
certain that both were given.
Ver. 2. When ye pray, say. The view that this was spoken on
a second occasion (after the Sermon on the Mount) implies that the
prayer is a model, not a stereotyped form. Father. This word in-
dicates the distinctive characteristic of the prayer, over against even
the best petitions of the pious Israelite. The filial tone, which per-
vades this prayer, is, however, thoroughly Christian. Only through
Christ can we truly call God ' Father;' comp. Rom. 8: 15; Gal. 4: 6.
Hallowed be thy name. This is first: ' Of the five petitions
which the Lord's Prayer includes in Luke, two bear directly on the
cause of God they stand at the head; three to the wants of men
they occupy the 'second place. This absolute priority given to Divine
interests implies an emptying of ourselves, a heavenly love and zeal,
which are not natural to man, and which suppose in us the heart of a
true child of God, occupied above all things with the interests of his
heavenly Father' (Godet). Thy kingdom come. This petition is
not for some outward change alone, but for that full perfection of God's
rule among men which will result from the internal operations of the
Spirit ; comp. the addition : ' Thy will be done,' etc. See on Matt.
6: 10.
Ver. 3. Give us day by day (Matthew: 'this day') our daily
bread. The various views of the word rendered ' daily ' are indicated
in the text and margin (English and American) of the R. V. Of these,
the explanation of the American Company seems the most satisfactory :
needful, sufficient for our physical wants. A reference to the true
heavenly bread is suggested, but not expressed.
Ver. 4. And forgive us our sins. ' St. Luke uses the word
"sins," as being, perhaps, more adapted to the minds of his Gentile
readers, while he retains the primary idea of St. Matthew's term in
the words: "every one that is indebted to us"' (Pluinptrc). For
174 T.rKE XI. [11: 5-7.
5 And he said unto them, Which of you shall have a
friend, and shall tro unto him at midnight, and say to
6 him, Friend, lend me three loaves ; tor a friend of
mine is come to me from a journey, and I have nothing
7 to set before him; and he from within shall answer
and say, Trouble me not: the door is now shut, and
my children are with me in bed; I cannot ri>e and
we ourselves also forgive; ' this is our own practice.' More
strongly expressed than in Matthew. Every one that is indebted
to us. We cannot forgive 'srns,' as such, that heloiijistud.nl: hut only
as obligations from man to man represented hy the commercial phrase
' indebted.' And bring us not into temptation. 'Bring' has
been substituted for 'lead,' here and in Matthew ( It. V.). since the
verb is thus rendered (A. V.) in every other instance. The clause:
'but deliver us from the evil one' (see margin) explains this petition,
as referring to such temptation as would leave us in the"power of the
evil one. (The discussion awakened by the rendering: 'the evil one,'
serves to confirm the position of the llcvisi-rs. ) Tin- doxology. which
is properly rejected in Matt, ti : ]'}, has n<>ver found a place here.
In the plural form ('we,' 'us') there is tin intimation of the fraternal
feeling which is the proper result of the filial position reeogni/.ed in
the MTV addre-M-s. Thus the prayer implies supreme love tu '
unselfish love of others.
Ver. ."). Which of you shall have? The question is: what
will happen in these supposed circumstances? The argument of this
parable is: ' I f xiljirh man can be won by prayer and importmiit y to
give.' 'much more certainly shall the hnnniifnl Lord ! 'ichi.
As in the ^imilar pat able of the unjust judge' (chap. l v : 1 Si. the
pnrpnsi- is, not only to enjoin and encourag.- , pr.-iyer, hut to
declare the certainty that prayer will be heard | ver*. ', Mi. --Three
loaves. One f..r the traveller, one for himself, tn cut with his guc-t,
anil one that there might be abundance. Allegorical interpretations
abound, but must be accepted with caution. A reference to the Bread
of Life is most probable.
Ver. '). From a journey. At night, when it was plrasanter to
travel iti a hot country. The rro,ue-t here is for inmtfti-r, In-nee the
parable illustrates inti-rrr.tx,,r;i prayer: yet one of the !a\e- i- for him
who Msks. The hungry traveller coming at night to one who cannot
satisfy him /;// represent the awaking of spiritual hunger in the soul,
but Mich an interpretation cannot be insisted upon.
Ver. 7. Trouble me not. The half-vexed tone is true to nature.
The on.- asked is .*. (ti //, And his reluctance is real. Hut (Jod's reluc-
tance is apparent only, and even this appearance nri-es from reasons
which work for our beM good. This contract is borne out by ver. Itf.
The door is now shut. Barred too, as the original implies.
11: 8-11.] LUKE XI. 175
8 give thcc ? I say unto you, Though he will not rise
and give him, because he is his friend, yet because of
his importunity he will arise and give him ! as many
9 as he needeth. And I say unto you, Ask, and it shall
be given you ; seek, and ye shall find ; knock, and it
10 shall be opened unto you. For every one that askcth
receiveth ; and he that seeketh findeth ; and to him
11 that knocketh it shall be opened. And of which of
you that is a father shall his son ask 2 a loaf, and he
give him a stone? or a fish, and he for a fish give him
1 Or, whatsoever things. - Somo ancient authorities omit a loaf and he give him a slone t or.
My children are with me in bed, having gone to bed, and re-
maining there. I cannot, t. e., 'will not,' because of the trouble of
unbarring the door, and the danger of disturbing the children, whose
repose is more to him than his friend's request. The father is natu-
rally introduced, and represents, better than the mother, in such a
parable, the heavenly Father we should importune.
Ver. 8. Importunity, lit., 'shamelessness.' The persistent knock-
ing and asking, unshamed by refusal, not ashamed to endure, is thus
brought out.
Vers. 9, 10. This part of the discourse can scarcely have been taken
from the Sermon on the Mount (Matt. 7: 7, 8); since it directly
applies the lesson of the preceding parable, namely, that God will, even
when He seems to delay, henr and answer prayer. The law of His
kingdom is here laid down in literal terms. There is a climax in the
terms: ask seek knock. The last is apt in view of the persis-
tence of the man in the parable. ' The perseverance in prayer which
the Saviour commands on this occasion must be well distinguished
from the praying without ceasing of which Paul speaks (1 Thess. 5:
17). 'The latter is a continual prayerfulness and living of the soul in
dependence upon God, even when it has nothing definite to entreat.
The former, on the other hand, is persevering prayer for something
which one does not immediately receive, but as to which, nevertheless,
we may expect that God will give it to us in His own time and way,
Luke 18: 1-8' (Van Oosterzee).
Ver. 11. And of which, etc. The somewhat peculiar form of
the original may be thus translated: 'And of which of you that is a
father, shall his son ask a loaf, and he give him a stone? or a fish,
and he for a fish give him a serpent? or shall ask an egg, and he give
him a scorpion?' This also occurs in a slightly different form in Matt.
7: 9, 10. The habits of a human father are introduced to show God's
greater willingness. A loaf. The loaves or cakes used in the East at
that time resembled a smooth flat stone, so that the question does not
mean, will he deny him ? but, will he deceive his son by giving him
170 LfKK XI. [11: IL-. ]:;.
li' a serpent ? Or//" h<- >hall ask an o<_ r <r, ^"ill In-
13 him a scorpion? li' ye then, hcing evil, know how
to irive ;oo<| o-il'ts unto your children, ho\\- much more
shall 1/ttnr heavenly Father give the Holy Spirit to
them that ask him?
what is no use to him, and only in appearance what lie asked fur.
The human father will give ' good gifts ' (ver. l-'l). Serpent. Here
the thing spoken of is hurtful. A human father will not deceive in
his gifts. nor will he knowingly injure his son by wh:it he give*.
Vcr. l'_'. An egg . . a scorpion. This verse is peculiar to Luke;
luit it is only a repetition, through a new figure, of the latter part of
ver. 11. Human fathers do not give such {rift*.
V. r. ].,. If ye then, being evil. Our Lord a<umes that men
are naturally sinful, and thus ln-in rs, out hy rout rust the greater cer-
t.iiuty as to what .(!<! will do. Since lie says 'ye,' not, we, : this
assumption would he presumption in any other than the sinless S..n
of God. To give good gifts, 'i hough men are. depraved, even in
their selfishness, thin is the rule. How much more. The differ-
ence is infinite ; yet a Christian life is always affording practical in-
struction as to -how much more' we can trust flod to hear and tin -
Your heavenly Father, lit., ' Father from heaven,' im] lying
ining down to us with His Mossing* Opposed to the n
and hurtful things which earthly parents will not give to their children
asking for f.d, is the Holy Spirit. From the conduct of these
parents, <,iir Lord deduces the certainty that our Heavenly Father will
v this highest, bc-t pi ft upon His asking children. As this is
equivalent to g n>d things' (Matt. 7: 11). we may inter that all tint
1 fir us is in a certain sense included in this one gift ; I'.r \vhat-
. ive is only t,le---ed as it is sanetilifd liy the Holy Spirit's
influence in u<. This is better than to find here the lesson, that we
may e\pr.-t iinr,,nil timuil answer- to prayiTs f..r spiritual gifts, only
ther petition*. It i* ditlicnlt to discriminate in
this way Ix-tween what is spiritual and what H n "t; an<l petiti..-
the former might also bo pi ...... pted by selfishness. In all ^-ases we
iniist submit to our Father's wisdmn the ([iiestion of what is
My misunde.rstand Hi- deeming the loaf He
i Mone, the li h a -repent, and the eg'_ r a scorpion .Mi.-u-
well a> misunderstood. His .rifis may tiecome \\ hat we have deemed
them. To them that ask him. This, too, conditions the. promise.
We must ask. for He has so appointed. Trust and prayer help each
other. The Saviour has nothing to say of oKjivii.m- to prayer. Since
Cod is a IVr*oii ;md a Father, prayr is -i matter of COUTM'. Tlie great
matter is i, ; ..-.-il.le, but to believe in our
-,ly Father. When we do, we must pray. In leaching the deaf
mutes how to communicate with others, the lirst thing is to teach them
11 : 14-16.] LUKE XI. 177
CHAPTER 11: 14-26.
Tfie Healing of a Dumb Demoniac, and the Opposition
of the Pharisees,
14 And he was casting out a * devil which was dumb.
And it came to pass, when the * devil was gone out,
the dumb man spake; and the multitudes marvelled.
1.5 But some of them said, 2 By Beelzebub the prince of
'16 the 3 devils casteth he out 3 devils. And others, tempt-
1 Gr. demon. * Or, In. 8 Gr. demons.
to trust their toacher. So with us who by nature are deaf mutes in
our intercourse with God. Christ is the Teacher; if we trust Him, we
can easily learn of Him what and how and why to pray. All doubts
will vanish as we pray, and we can from our experience declare tne
truth of our Lord's words.
The Healing of a Dumb Demoniac, and the Opposition of the Pharisees,
vers. 14-26.
Parallel passages: Matt. 12: 22-30, 43-45; Mark 3: 22-27. Some have supposed
that Luke gives the exact position, and not the other two Evangelists. But it is more
difficult to reconcile the accounts on this supposition. We accept the position assigned
by Matthew ami Mark : between the message from John the Baptist and the discourse
in parables. The incidents mentioned in chaps. 7: 30 8: 3, probably immediately
preceded. The events next succeeding seem to have been those which follow in this
Gospel, so that a largo portion of the narrative, from chap. 11 : 14 to chap. 12: 56 (ac-
cording to others, to chap. 13 : 9 , is placed by Luke out of its position in the history a a
whole ; the events, however, being properly placed within the passage itself.
Ver. 14. And he was casting out. Indefinite as to time. A
devil which was dumb, or, 'a dumb demon." The R. V. follows
the reading of Aleph, A, B, L, and good versions. The man was dumb ;
the dumb man spake.
Ver. to. Some of them said. 'The Pharisees' (Matthew), 'the
scribes which came down from Jerusalem' (Mark). Luke omits the
language of the people, which called forth this expression of hostility;
Matthew's more definite statement on the latter point would require
the mention of the hostile class.- By (or, 'in') Beelzebub, etc.
The Greek word is ' Beelzebul,' in all the instances; comp. Mark 3:
22. 'Beelzebub' was the name of a Philistine idol ('lord of flies'),
so Josephus. ' Beelzebul ' is either an insulting form of the same
name, meaning 'lord of dung,' or it may mean 'L>rd of the habitation.'
In any case Satan is referred to, and the miracles were ascribed to
the result of fellowship with (' in ') the prince of the devils.
Ver. 10. A sign from heaven. Matthew places this at a later
12
178 LUKE XI. [11: 17-21.
17 ing him, sought of him a sign from heaven. JJtit lie,
knowing their thoughts, said unto them, Every king-
dom divided against itself is brought to desolation ;
18 'and a house divided against a house falleth. And if
Satan also is divided against himself, how shall his
kingdom stand? because ye say that I cast out -devils
i: :t by Beclxebub. And if I 3 by Beelxcbub cast out
2 devils, ly whom do your sons cast them out? thciv-
20 fore shall they be your judges. But if I by the
finger of God cast out 2 devils, then is the kingdom of
21 God come upon you. When the strong -mmi fully
armed gnardeth his own court, his goods are in peace:
1 Or, houte falleth upon houte. ' Gr. demoiu. * Or, in.
point in the narrative, and with more exactness. But both the accu-
sation and demand were made at the same interview ; see vers. L
Ver. 17. But he, knowing their thoughts, etc. The reply
of our Lord to the charge of the Pharisees is given by all three Kvan-
pclistH in sulotantially the same terms. Every kingdom divided
against itself, etc. The argument is a plain one: any organ! /at ion
which is so divided as to defeat [te own aiiu it thereby destroyed.
And a house divided against a house falleth. The marginal
rendering: 'and house falleth upon house,' carries out the figure of
the desolated kingdom. Meyer insists upon this view ; but the K. V.
gives it the second place.
Vcr. 18 applies the figure to the case in hand. Satan is every-
where in the New Testament regarded as a person.
Ver. lit. By whom do your sons (/. r., 'pupils') cast them
out? The argument, as against the objectors, holds good whether
the .lews really cost out demons or nut. -Sons' probably means
'pupils.' Whatever they may have accomplished, we may say with
(iiidet : 'To ascribe the imperfect cures to (iod, and to refer the perfect
to the devil what logic!'
Ver. 1>0. By (literally, < in,' t. r., in the use of) the finger of
God. This is the same as; 'in the Spirit of (iod' (Matthew), the
one expre^ion explaining the other. His use of the power (finger, of
<;! was a proof that He worked in union with the Spirit of God, and
vice verta.
Ver. 21. 'When the strong man fully armed, etc. Luke is
more specific than the oilier two Evangelists. 'The strongman' rep-
re, cut-. Satan. His goods are in peace. The reference is, in
>u's possession of the demoniacs, but must not ho
pressed in detail.
11: 22-26.] LUKE XL 179
22 but when a stronger than he shall come upon him, and
overcome him, he taketh from him his whole armour
23 wherein he trusted, and divideth his spoils. He that
is not with me is against me ; and he that gathereth
24 not with me scattereth. The unclean spirit when 'he
j! is gone out of the man, passeth through waterless
.. places, seeking rest; and finding none, ^e saith, I
will turn back unto my house whence I came out.
25 And when l he is come, l he findeth it swept and gar^
26 nislied. Then goeth Mie, and taketh to him seven
1 Or, it.
Ver. 22. But when a stronger than he. The stronger One is
Christ, who had come into the world, and was spoiling Satan by means
of these very miracles at which they blasphemed. There is also an
intimation of final and complete victory in the fuller description : He
taketh from him his -whole armor, etc. ' How could fne Victor
stand in a covenant of peace and friendship with the vanquished ?'
(Van Oosterzee). The imagery is from Isa. 49: 24, 26.
Ver. 23. He that is not with me is against me. Comp.
chap. 9 : 50. There is no neutrality as respects Christ, and often the
alternative is Christ or Satan, as in this case. But in the case of the
external adherence to some organization of Christians, the other prin-
ciple holds. And he that gathereth not with me scattereth.
This is absolutely true ; he does not gather with any other, but scat-
tereth ; all labor that is not with Christ is futile labor. Godet finds
here the figure of a captain rallying his army, and hindered by false
allies. But this is too detailed.
Ver. 24. The unclean spirit, etc. This illustration of the pre-
vious principle (ver. 23) occurs later in Matthew (12: 43-45), after
the saying about Jonah. That position is probably more correct. The
arrangement of Luke was probably occasioned by the similarity of the
subject spoken of, Satanic influences. Gone out. More naturally
referred to other dispossessions than those wrought by Christ.
Passeth through waterless places. The popular conception is
here referred to. Seeking rest. 'Not to be in possession of some
human soul is (for them) to be in torment' (Farrar). I will turn
back unto my house. Evidently the person from whom he had
been driven out.
Ver. 25. Findeth it swept and garnished. Matthew prefixes
'empty.' It has no new tenant; the reformation is purely negative.
Ver. 26. Then goeth he, etc. This verse describes a more ter-
rible repossession, which in Matthew is applied to the Jews: 'Even
so shall it be also unto this evil generation.' The historical application
to the Jews is the primary one. The objectors were answered. He
180 LUKE XI. [11: 27,28.
other spirits more evil than Himself; and they enter
in and dwell there : and the last state of that man be-
cometh worse than the first.
CHAPTER 11: 27, 28.
The Woman's Benediction.
27 And it came to pass, as he said these things, a cer-
tain woman out of the multitude lifted np her voice,
and said unto him, Blessed is the womb that bare thee,
28 and the lnva>ts which tlmu didst suck. But he said,
Yea rather, blessed are they that hear the word of
God, and keep it.
1 Or, ittelf.
was not inlcague with Satan; but they were in danger of passing
into a wor!-c state than nny in their past history. The principle, how-
ever, holds good in all cases of temporary negative reformation.
Sometimes the reformed drunkard is re-possessed by seven spirits
more evil than the first. In the history of Christianity, the parable
has been frequently fulfilled.
The Woman's BnifiJli-tifm, vers. 27, 28.
Peculiar to Luke. This incident confirm* the view that the previous occurrences
an- i'li-nticiil with tho-e n.itTat'-'l hy Matthew urn) Mark. Both these I'vanp 1
us that His ini>th'-r aii'l brethren -,,ii'_ r ht Him at this time. AM Luke gays nothing of
tliis here, tlii- la irks of iiuthi -nli' -ity arc all the fin ater.
Ver. 27. A certain woman. Herself a mother, we infer from her
language. Tradition calls her Marcella. a maid-servant of Martha.'
Out of the multitude, nut. 'of the company' (A. V.). Her voice
sounded out of the crowd. Blessed 13 the womb. A natural
expression of womanly enthusiasm at the sayings and doing* of Christ.
It is possible that this woman may have perceived Mary, and the:
spoken tliis blcssin'/. The fact that Luke places it after a severe ulter-
iin<-e, does not prove it untrustworthy. The woman's state of mind
was the etlect of the whole discourse, and her ignorant enthusiasm
would only be increased by the severe tone of His words. Every ob-
servant public speaker will understand this.
_'*. Yea, rather. Our Lord does not deny that His mother
Was blessed ; but lie neverlhele-s rectifies the woman's view. The
ground of her blessedness, us in (lie case of all the human race, unto
whom, in the highe-t did is born, a son is <_'iven.' i-- that
she to., belonged to them that hear the word of God and keep
it. Comp. chap. 1: 45; -: !'', ul. The Avc Maria, as used by de-
11: 29-31.] LUKE Xl.r 181
CHAPTER 11 : 29-36.
Answer to Those Seeking a Sign.
29 And when the multitudes were gathering together
unto him, he began to say, This generation is an evil,
generation : it seeketh after a sign ; and there shall no
30 sign be given to it but the sign of Jonah. For even
as Jonah became a sign unto the Ninevites, so shall
31 also the Son of man be to this generation. The queen
of the south shall rise up in the judgement with the
men of this generation, and shall condemn them : for
she came from the ends of the earth to hear the wis-
dom of Solomon ; and behold, l a greater than Solomon
1 Gr. more than.
vout Roman Catholics, is but a repetition of the words of this woman ;
and their religious enthusiasm too often manifests the same unintelli-
gent wonder, which is here kindly reproved by our Lord. His answer
gives prominence not to His own word, but to ' the word of God ;' for
though they are the same, the woman was thinking solely of His
human birth, and not of His heavenly Father ; and this mistake He
would correct. The blessing our Lord pronounces may be the portion
of all believers, as well as of His mother.
Answer to Those Seeking a Sign, vers. 29-36.
Parallel passage : Matt. 12 : 39-42. Evidently these were Scribes and Pharisees
(coinp. Matt. 16: 1; Mark 8: 11, 12). The disposition here exhibited is constantly
manifesting itself anew. Vers. 33-36 are peculiar, in this form, to Luke. The same
thoughts occur in Matt. 5: 15; 6: 22, 23; but here the connection is different. They
wished a sign : a greater sign than Jonah is granted them ; but to perceive it. they
must not (as they do) cover the light with a bushel, shut the eyes of their under-
standing.
Ver. 29. When the multitudes, etc. Possibly in expectation
of the ' sign ;' but the controversy with the Pharisees was a prolonged
one, which would attract an increasing crowd. This generation is
an evil generation. The opposers were, in fact, the representa-
tives of the mass of the Jewish people.
Ver. 30. For even as Jonah became a sign unto the
Ninevites. Peculiar to the briefer account of Luke. The appear-
ance of Jonah as a preacher after the three days and nights in the
whale's belly (after his resurrection), was a sign received by the
Ninevites. Our Lord speaks of something yet to occur, foretelling His
resurrection as a greater sign to that generation.
Ver. 31. The queen of the south. Comp. 1 Kings 10: 1, 'the
182 ^LUKE XI. [II: 32-36.
32 is here. The men of Nineveh shall stand up in the
judgement with this generation, and shall condemn it:
for they repented at the preaching of Jonah ; and be-
hold, ! a greater than Jonah is here.
33 No man, when he hath lighted a lamp, puttcth it
in a cellar, neither under the bushel, but on the stand,
34 that they which enter in may see the light. The lamp
of thy body is thine eye: when thine eye is single,
thy whole' body also is full of light; but when it is
35 evil, thy body also is full of darkness. Look there-
fore whether the light that is in thee be not darkness.
36 If therefore thy whole body be full of light, having
no part dark, it shall be wholly full of light, as when
the lamp with its bright shining doth give thee light.
1 <!r inure Hum.
queen of Sheba.' From the ends of the earth. Hyperbolical
expression for a great distance. 'Shcba' \v:is probably in the southern
]i:u-t of Arabia. The wisdom of Solomon; coinji. 1 Kings ID;
1-13. A greater than. Greek, ' more than.' Not simply a greater
person, but greater wisdom ; the sign to this generation is more than
what attracted the queen of the south, etc.
Ver. 32. The men of Nineveh. If these Nincvites had not
heard of the miracle which had occurred to Jonah (ver. 30), the con-
tni-t is even stronger. For in that case their repentance was simply
at the preaching of Jonah (Jonah 3: 5), while the Jews remained
unbelieving in the case of Christ's resurrection as well as His preach-
ing. There is a climax in the order of Luke ; the greater sin wa.s the
rejection of Christ's preaching of repentance.
Ver. '',:',. When he bath lighted a lamp, not, 'candle.' In
a cellar; a crypt, or, covered passage. The rest of the verse is ex-
actly as in chap. 8: 10.
Ver. :;i. The lamp of thy body is thine eye. Comp. Matt.
i> : li'J, '-'>. This is the organ of the body which corresponds with the
light without. When thine eye is single, etc. The whole mat-
ter of seeing is dependent on the state of the eye. Single,' giving a
clear image;. The figure rei|iiires little explanation. The application
to spiritual vision is also obvious. The light from (!od shines; but
it does not become light within us, if the organ of spiritual vision is
it i< in those who arc unrenewed by tin- Holy Spirit.
Ver. :;.",. Look therefore, etc. This admonition is peculiar to
T,uke, and very apt in view of the conflict which preceded. Total
darkrie-s ihreateneil those who opposed Him.
If thy whole body, etc. This verse sets forth the
11: 37-39.] LUKE XI. 183
CHAPTER 11: 37-54.
Discourse against the Pharisees.
37 Now as he spake, a Pharisee asketh him to Mine
with him : and he went in, and sat down to meat.
38 And when the Pharisee saw it, he marvelled that he
39 had not first washed* before l dinner. And the Lord
said unto him, Now do ye Pharisees cleanse the out-
side of the cup and of the platter ; but your inward
* Instead of washed read bathed himself. Am. Com. Gr. breakfast.
progress toward full light, in contrast with the lapse into total dark-
ness, of which ver. 35 warned them. Van Oosterzee thus explains :
' Only when thy body is wholly illumined, without having even an
obscure corner left therein, will it become so bright and clear as if the
full brilliancy of a bright lamp illumined thee ; in other words, thou
wilt be placed in a normal condition of light.' The necessity of a
state of soul corresponding to and affected by the light which God so
fully gives is here emphasized.
Discourse against the Pharisees, vers. 3754.
Peculiar to Luke, although the discourse (vers. 39-52) closely resembles the great
denunciation of the Pharisees (Matt. 23); but the circumstances of the two are entirely
different : the one was uttered just before our Lord departed solemnly and finally from
the temple; but in this case Luke definitely fixes the place in the house of a Pharisee.
A repetition of these fearful words is highly probable. The Pharisees had already
become His constant and bitter enemies. Hence the rebuke at this earlier date is
quite as natural as that in His final discourse He would sum up and repeat the woes
already pronounced. So this discourse seems to have followed closely the reply to the
demand for a sign (ver. 27). The place was Galilee ; the time, before the great discourse
in parables, and probably just after His mother and brethren sought Him.
Ver. 37. Now as he spake. While He had been speaking, i. e.,
the foregoing. A reference to some other time is barely possible, cer-
tainly not natural. Asketh him. ' Besought' is too strong; it was
an ordinary invitation. To dine. The meal was not the principal
repast of the day, but a morning one ; hence the margin of the R. V.
Granting that this day began with the healing of the demoniac, and
ended in the storm on the way to Gadara, we can see that the house
must have been near at hand, and the invitation readily accepted.
Ver. 38. Washed, lit., 'baptized.' The American Revisers prefer
'bathed himself,' as in Mark 7: 4. The washing referred to was a
'ceremonial one, not simply an act of cleanliness. In this ceremony the
Pharisees washed their hands, not their whole body.
Ver. 39. And the Lord said to him. The form of our Lord's
184 LUKE XI. [11:40-42.
40 part is full of extortion and wickedness. Ye foolish
ones, did not he that made the outside make the inside
41 also? Howbeit give for alms those things which 'are
within; and behold, all things are clean unto you.
42 But woe unto you Pharisees ! for ye tithe mint and
rue and every herb, and pass over judgement and the
love of God: but these ought ye to have done, and
1 Or, ye can.
opening remark indicates that the Pharisees 'marvelled' oraWy. :unl
that the others present of that sect had assented to the censure. This
was rudeness to the guest, calling for rebuke. Now; not in contrast
to some previous time, hut rather in the sense: full well, here i- a
proof of the way in which ye Pharisees, etc. Others of this party
were doubtless present. The outside of the cup and of the
platter. Coin]). .Matt. L'3 : '2~>. The reference is to their ceremonial
observances ; but the contrast differs from that in .Matthew. There
the outward legality and the inward immorality of their enjoyments
are in strict contrast : here the outwardly purified cup is oppo<-d to
the inwardly corrupted heart of the drinker; external conduct to in-
ner unseen motives. The comparison is less exact, since the figure
and the reality are joined. Some explain: 'the inside (of the cup
and platter) is full of your plunder and wickedness;' but this is gram-
matically objectionable.
Ver. 4d. Ye fools, etc. Such a partial cleansing is no cleansing:
all such religious acts are supposed to have reference to God, to holi-
ness before Him ; since He made the inside as well as the outside, the
ceremonial purification of the latter without the real sanctitication of
the former is folly as well as wickedness.
Ver. 41. But rather, etc. Thus they should turn toward true
purity. Not that this giving of alms constituted holiness ; but to give
those things wliich are within (the cup and platter) was a tar
better purification than their ceremonial washings of the mit-ide.
The precept receives point from the riiritimxni.i.i of tin- Pharisees.
Some take the verse as ironical : Hut ye give alms, etc., and behold,
all things are clean to von in your estimation I. This is open to serious
ohjrctiotis. The marginal rendering: 'which ye can' (A. V.; 'such
things as ye have'' i- po>ible, but not favored by the context.
Vi-r. 111. For ye tithe, etc. ln-t<-ad nfrealiy giving as our Lord
enjoined, they had been in the habit of It-vying tithes of the sir
wliich the law said nothing. .Matthew mentions
other pi. nils, anise and cummin '.. < 'ould it be conceived that
one writer would have made so frivolous a change on (he text of the
other, <.r on a C'lmiimn document '.' . (i'ldi-ii. -Pass over. Matthew:
'have left undone.' Judgment and the love of God. (Matthew:
'judgment, and mercy, and faith.') ' Judgment ' refers lo duties
11; 43-46.] LUKE XL 185
43 not to leave the other undone. Woe unto you Phari-
sees ! for ye love the chief seats in the synagogues,
44 and the salutations in the market-places. Woe unto
you ! for ye are as the tombs which appear .not, and
the men that walk over them know it not.
45 And one of the lawyers answering saith unto him,
'Master, in saying this thou reproachest us also.
46 And he said, Woe unto you lawyers also ! for ye lade
men with burdens grievous to be borne, and ye your-
selves touch not the burdens with one of your fingers.
1 Or, Teacher.
toward man. Hence the two expressions include ' the weightier mat-
ters of the law.' Our Lord's wisdom appears in not opposing the
minor requirements, but in making the essential ones supreme.
Pharisaism often results from a lack of moral perspective.
Ver. 43. The chief seats. Occupied by the elders. Loving such
places is the error. Salutations in the market-places. The
formal public recognition of their presence and importance. Comp.
chap. 20: 46. This form of Pharisaism still lives.
Ver. 44. The best authorities (Aleph, B, C, L, Latin versions) omit
the words ' scribes and Pharisees, hypocrites.' They were probably
inserted from Matthew by the transcribers. As the tombs which
appear not. Comp. Matt. 23 : 27. The 'whited sepulchres' were
those of the rich, and the application is to external beauty covering
inner corruption ; here humbler tombs are spoken of, which in the
course of time would be unnoticed by those passing over them, thus
causing defilement. There the pretence of Pharisaism is brought out ;
here its insidiousness. This difference is an incidental evidence that
the two discourses were uttered : one in the capital (where the splen-
did sepulchres were more common), the other in the humbler province
of Galilee.
Ver. 4o. One of the lawyera (see on chap. 10: 25). Godet dis-
tinguishes three grounds for the reproach of the lawyers (scribes):
1. Religious intellectualism (ver. 46) ; 2. Persecuting fanaticism (vers.
47-51); .3. The pernicious influence which they exercised on the re-
ligious state of the people (ver. 52). In saying this. The R. V. is
here both more intelligible and more elegant. Thou reproachest
us also, who are in official, ecclesiastical position. The man was not
a Sadducee, but a Pharisee, and probably felt that the censure applied
to him. He would shelter his character behind his office ! Doubtless
he would imply, as his successors have done : in touching us, the God-
appointed officials, you are blaspheming.
Yer. 46. Also is omitted in the A. V., but is properly restored
here. For ye lade men with burdens, etc. Comp. Matt. 23: 4.
186 LUKE XI. [11:47-50.
47 Woe unto you! for ye build the tombs of the prophets,
48 and your fathers killed them. So ye are witnesses,
and consent unto the works of your fathers: for they
49 killed them, and ye build their tombs. Therefore also
said the wisdom of God, I will send unto them pro-
phets and apostles; and some of them they shall kill
50 and persecute; that the blood of all tin- prophets,
There is a climax in the verse, and the rebuke is cumulative. They
made God's law a burden, added to it, and would nut touch it them-
selves, not even with one finger.
Ver. 47. For ye build the tombs of the prophets, etc.
Comp. Matt. '!''> : '_''.', :>(>. Their building of these tombs is practically
an assertion : ' If we had been in the days of our fathers, etc.
Ver. 48. Bo ye are witnesses, and consent unto the
works of your fathers. Our Lord tells them the real meaning of
their zeal for the prophets' memory: 'they had toward Hod, who sent
them, the same enmity at heart as the murderers of the prophets ' (Van
Oosterzee). ' Instead of the penitent confession : " We have sinned,
we and our fathers." this last and worst generation in vain protests
against their participation in their fathers' guilt, which they are mean-
while, developing to the utmost, ami filling up its measure' (Stier).
The terms witness' and 'consent unto' are used of Saul of Tarsus in
connection with the stoning of Stephen (Acts 7: 58; 8: 1). Their
tombs is necessarily supplied in Kiiglish, though not found in the
Greek, according to the best author;!
Ver. 49. Therefore also said the wisdom of God. Comp.
Matt. *J:! : 34, where ' 1 ' is u>t-l ; so that Christ represents Himself
as 'the wisdom of God.' 1'\n< si-cms to 'be a quotation; but there is
no passage in the Old Testament which fully corresponds, and the
form is an unusual one for such a quotation. Explanations: (1) An
nini>l,jifntin of 2 Chron. 'Jl : I 1 .', made tiy Him who is the wisdom of
tiod.' That passage speaks of the sending of prophets and their re-
jection, and is connected with the dying words of /eehariah : 'The
Lord look upon it and require it.' This is on the whole preferable,
r Lord refers to His own words, as spoken on some forim
Thi i- i>o-Mble, but leaves us in uncertainty. (3) A <|ii"t.i-
tioti from some unknown Jewish book. This is out of the ijue.-tioii.
i I 'I In- notion that Luke is quoting Matt. -'',: 34, etc., ami in
' the wisdom of God,' because in hi* day this passage was thus spoken
of in the Church, is a mere assumption. Prophets and apostles ;
the first preachers of the gospel, but without any specific distinction
nip. Matt. L':; : :j-i. Some of them, etc.
COMH. tai :- 10; 28: 1'.'; IN: 11.
"". That the blood of all the prophets, etc. Matthew:
'all the righteous blood,' etc. Here, as in v. r. I.', Luke is more spe-
11: 51-53.] LUKE XI. 187
which was shed from the foundation of the world,
51 may be required of this generation ; from the blood
of Abel unto the blood of Zachariah, who perished
between the altar and the l sanctuary : yea, I say unto
52 you, it shall be required of this generation. Woe unto
you lawyers ! for ye took away the key of knowledge :
ye entered not in yourselves, and them that were en-
tering in ye hindered.
53 And when he was come out from thence, the scribes
and the Pharisees began to 2 press upon him vehe-
mently, and to provoke him to speak of 3 many things;
1 Gr. ftonse. * Or, set thentsvlres i-ehemeutly against him. 8 Or, more.
cific, especially in the last clause : may be required of this gene-
ration (which is repeated in ver. 51), showing that the punishment
for the persecutions of the past is meant. The primary fulfilment was
at the destruction of Jerusalem. This punishment was national; in
the case of individuals future retributions are concerned.
Ver. 51. From the blood of Abel, the first martyr, unto the
blood of Zachariah, the last one named in the Old Testament his-
torical books, as they were then arranged (2 Chron. 24 : 15). This
case agrees with the specification which follows, and no other one does.
The words ' son of Barachiah' are added in Matthew. On the difficulty
this involves, see that passage. But the dying words of Zachariah :
'The Lord look upon it, and (will) require it,' are significant.
Ver. 52. This verse forms a fitting close to the part of the discourse
occasioned by the lawyer's remark. It expresses the same thought as
Matt. 23 : 13, but carries out the figure further. The key of
knowledge. 'Knowledge' is the 'key. 1 This had been taken away
by the teaching of the lawyers, which made the people incapable of
understanding and accepting salvation in Christ. The verse refers to
something which had already occurred. A right understanding of the
law would lead to Christ (Gal 3 : 24) ; but the lawyers had so inter-
preted it as to produce the opposite result. When the gospel is
preached Pharisaically, the effect is the same.
Ver. 53. When he was come out thence (so Aleph, B, C, L,
and 33, the best of the cursives). From the house of the Pharisee.
The scribes and Pharisees followed Him with malicious intent
aroused by His discourse. To press upon him vehemently, or,
'to be very spiteful,' intensely embittered against Him. The former
sense is preferable, as including both their feeling towards Him and
their actual following of Him with hostile purpose. It is then neces-
sary to supply ' Him' in English. To provoke him to speak of
many (or, 'more') things. To catechize Him on a variety of sub-
jects, so as to take Him off His guard.
188 LUKE XII. [11; 5412: 1.
54 laying wait for him, to catch something out of his
mouth.
CHAPTER 12: 1-12.
Warning against iryjwrixy and FearjnJ,,
12: l IN" the mean time, when 'the many thousands <>f
the multitude were gathered together, insomuch that
they trode one upon another, he began to 2 say unto
his disciples first of all, Beware ye of the leaven of the
* Gr. Die myriad* <>/. * Or, MI;/ tint" his ili-i ii>!'*, l'ir*t f nil li'imr,
Ver. 54. Laying wait for him, to catch something out of
his mouth. This is the correct form of the verse. The figure is bor-
rowed from hunting. It was not only that they waited for something
to suit their purpose; but they hunted for it, since the expressions
represent both the beating up of game and the lying in wait to capture
it. 'Him' is omitted by Aleph, but is otherwise well sustained.
The clause inserted in the A. V. : 'that they might accuse Him,' is
not found in Aleph, B, L, and some versions. It was probably added
lioin similar passages.
Warning against Hypocrisy and Fi'urfuliifxg, vers. 1-12.
Chapter 12 1 made up of a series of discourse* following each ..th.-r in immediate
i 'ii. with lean of unity and logical succession tliun are found in must of our
I...r.|'s recorded sermons. Some have then-fore thought tlmt l.nkc here records a
compilation of our Ixml's teachings, delivered "ii very different oceasions, orn ]uini-
graph alone (vers. 13-21) beiiiR peculiar and in its proper plaee. This i- i>onsih|.-: yet
even in that raw the order and arrangement nf the Kvan;_relUt ~UL.-IT.-I new \ jew-, ,,f th><
tnith elsewhere pT..rded In itwlf the . liapti r M-ems to contain ft scries of dixoooree*
delivered on one di finite i-easioii Tin- only eviilem-e thai it is other thmi what it
.- fiirni>lied liy the similarity of the say inns to those found in different cormee-
tioii- in tin* other i :<>H|i-N. In view of the acknowledged re]M-titions in our I.onl's
teaching!, thin evidence U inoufflci.-nt It ii |.n>1>al>lc that tin- i-rowd was i^ithr-hni;
(rnin while our Lord wiw in the hmiw of tin- Pharisee, that on comiii^ f..rth II-
*dl*cour-e to Hi- disciples, foil .wiiii: up the thoughts nit. -red th-re; and that
occaioiis iiniii -diately pn-i-iii.-d IlieniM-lvi-s, He c.-nlinii'-d Ili^ di-coiimev with a
TarUtion in the them-
Oontfiitf ofthi-' imr.i^niph: ' It-ware of )iv|KK-riy frer. 1), for all (diall he mad.- <-\\-
<\- -lit in the . nd IMT. '2); and ye are witnesses and chan-rs in this nnfoldinfr of the
truth (ver. :ii. In this your work, ye n.-.-.l not f. ar nn-n, f '. T \-iiir Kath.-r has you in
].inR (ver 4-7 ., and tli-- .,,!,("- -i -n of my irime in a glorious thin- . v.-r. R) ; hut
tie- reji-i ti .n of it (rer. 9\ and i-jH-i-ially the aM-riptinii of my work t the evil one
.-fill one. And in Ihi- e<-ir ,11 In- l,,-l|M-d hy the Holy Spirit-
in the hour of need (vers. 11, 12).' Alford. Mont of tho thought* an- found in Matt.
to 1
12: 2-5.] LUKE XII. 189
2 Pharisees, which is hypocrisy. But there is nothing
covered up, that shall not be revealed : and hid, that
3 shall not be known. Wherefore whatsoever ye have
said in the darkness shall be heard in the light ; and
what ye have spoken in the ear in the inner chambers
4 shall be proclaimed upon the housetops. And I say
unto you my friends, Be not afraid of them which kill
the body, and after that have no more that they can do.
5 But I will warn you whom ye shall fear : Fear him,
which after he hath killed hath l power to cast into
1 Or, authority.
Ver. 1. In the mean time. Literally: in which things, ?'. .,
during those just related. When the many thousands, lit.,
' the myriads,' etc. ' Myriads ' is used indefinitely here. First.
Many join this with what follows: ' first of all beware ;' but we prefer
the usual connection with 'said,' etc. (Comp. R. V., text, .and mar-
gin.) He speaks to His disciples now, to the multitude afterwards
(ver. 13 ff. ). Leaven of the Pharisees, '. e., their doctrine
(Matt. 1G: 12). "Which is hypocrisy. Not strictly that the leaven
was hypocrisy, but that their leaven (doctrine) was of such a kind
that its essence was hypocrisy. This is a reason why they should beware
of it.
Ver. 2. But there is nothing covered up, etc. Comp. chap.
8: 17, which expresses the same thought.
Ver. 3. Wherefore. On account of the principle of ver. 2.
Godet renders : in place thereof, making an antithesis to ver. 2 ; but
the other seems preferable. Whatsoever ye have said, etc.
There is a parallelism here, as in Matt. 10: 27. There, however, the
contrast is between the privacy of Christ's teaching and the publishing
of the gospel by the disciples ; here, between the teaching of the disci-
ples in the days of persecution and in the days of triumph. Inner
chambers: the term is applied to store-rooms, which would be the
most private apartments. The word ' closet ' has been given up in the
R. V.
Ver. 4. Unto you my friends. Peculiar to Luke ; comp. John
15: 13-15. After that have no more that they can do. To
be explained by Matt. 10: 28 : ' are not able to kill the soul.'
Ver. 5 is much fuller than Matt. 10 : 28, and can scarcely have
been taken from that passage. Fear him", etc. This refers to God,
not to Satan. We are to resist the hitter, not to fear him. Moreover,
the contrast is far more fitting between men and God. It is objected
that this presents God in a harsh light; but the other view makes
Satan the final arbiter of man's destiny. After he hath killed
hath power to cast into hell, Gr. ' Gehenna.' Not, ' Hades,'
190 LUKE XII. [10: 0-9.
6 ^ell; yea, I say unto you, Fear him. Are not five
sparrows sold for two farthings? and not one of them
7 is forgotten in the sight of God. But the very hairs
of your head are all numbered. Fear not : ye are of
8 more value than many sparrows. And I say unto
you, Every one who shall confess 2 me before men,
3 him shall the Son of man also confess before the nn-
9 gels of God : but he that denieth me in the presence
of men shall be denied in the presence of the angels
1 Or. Gthenna. * Gr. in in. * Gr. in him.
which would be inappropriate. Matthew: 'to destroy both soul and
body in Gehenna.' These passages are conclusive against tho mate-
rialistic notion that the death of the body involves in any case the
extinction of the soul. Fear him ; emphatic repetition.
Ver. G. Are not five sparrows, etc. The difference of firm
between this verse and Matt. 10: 29 is a marked proof of the inde-
pendence of the two Evangelists. Two farthings. Amcr. Com. :
'pence,' the coin named being worth about a cent and a half. For-
gotten in the sight of God. Matthew : ' fall on the ground with-
out your Father.'
Ver. 7. But the very hairs of your head, etc. fiod's provi-
dence, like His creative work, must he accepted in what is least as
well as in what is greatest. Fear not: ye are of more value
than many sparrows. The liest authorities omit 'therefore,' which
occurs in Matthew. The apparent contradiction between this precept,
and that of vcr. ;"> is removed by the gospel. Only tho-c who know
: ihy of such fear as is there commanded know how to trust
Him without the fear forbidden here. When: His justice is forgotten,
His providence is rarely admitted.
V'-r. 8. Every one who. Tho U. V. properly distinguished this
from 'whosoever.' Com]). Matt. 10; :!1, '>-, where liotli occur.
Confess me. The (Ireek, 'in me.' suggests the idea offellowship
with, trust in a living IVi-oti. Before the angels of God. Coinp.
chap. 9: '_' ( i, which indicates that the time referred to is the coming
of Chri-t.
Ver. 9. But he that denieth, etc. The counterpart of ver. 8.
In the presence of men. The best authorities give a different
preposition here from that in ver. 8, as the It. V. indicates. Shall
be denied. '.le-u- dee- not *ay He will deny the renegade, as lie
.^aid that Hi: Would cmife-- the confessor. The verb is here in the
if to show that tliid rejection will be a sell'-coii.-umiuated
uct' ((Jodetj.
12: 10-13.] LUKE XII. 191
10 of God. And every one who shall speak a word
against the Son of man, it shall be forgiven him : but
unto him that blasphemeth against the Holy Spirit it
11 shall not be forgiven. And when they bring you be-
fore the synagogues, and the rulers, and the authori-
ties, be not anxious how or what ye shall answer, or
12 what ye shall say: for the Holy Spirit shall teach you
in that very hour what ye ought to say.
CHAPTER 12: 13-21.
Warning against Covetousness.
13 And one out of the multitude said unto him,
1 Master, bid my brother divide the inheritance with
1 Or, Teacher.
Ver. 10. Shall speak a word against the Son of man, etc.
Comp. Matt. 12 : 31, 32 ; Mark 3 : 28-30, especially the latter passage,
where blasphemy against the Holy Spirit is illustrated, if not defined.
There seems to be a contrast between ' speak a word ' and blasphe-
mies. The 'unpardonable sin' is regarded by some as a particular
sin, such as that of attributing Christ's works to Satan; by others, as
a state of hostility to holiness which renders the soul incapable of for-
giveness, beyond the reach of the Holy Spirit. Those who fear to
commit it are in little danger of doing so.
Ver. 11 . And when they bring you before the synagogues,
t. ?.., into the synagogues before the ecclesiastical authorities. Comp.
Matt. 10: 17-19. How or what ye shall answer, or what ye
shall say. Matthew places this precept and promise in the discourse
to the Twelve when they were sent out : Mark, in the discourse on
the Mount of Olives to four disciples. It was probably repeated.
Ver. 12. For the Holy Spirit shall teach you in that very
hour. In marked contrast with ver. 10. The Holy Spirit that some
might blaspheme, is to furnish them with language to defend them-
selves. While the promise is here connected with special occasions, it
probably has a wider application. ' The Book of Acts is an uninter-
rupted and continuous exposition of the significance and force of this
saying" (Van Oosterzee). The verse certainly proves that men can
become, through their speech, the organs of the Holy Spirit. It as-
serts the fact of inspiration, and its vehicle, namely, human language.
Warning against Covetousness, vers. 13-21.
Peculiar to Luke. The occasion is the game. In the previous paragraph the preva-
lent touo was that of warning ; IUTU it is onu of instruction.
192 LUKE XII. [12: 14, J5.
14 me. But he said unto him, Man, who made me a
15 judge or a divider over you? And he said unto them,
Take heed, and keep yourselves from all covetousi.
*for a man's life consisteth not in the abundance of
1 Gr. for not in a man't abundance cotuitteth hi* life, from the thing* which he pnttcutth.
Ver. 13. And one out of the multitude. An ordinary hearer
in the crowd. His request may have been suggested by our Lord's pre-
vious declarations about Providential care, or by his own notion tl.at
the Messiah would set all things right. He manifests some confidence
in the Lord. Bid my brother divide the inheritance with
me. The man seemed to have been wronged by his brother, and
feeling this, as was natural, he made this inopportune request. There
is no evidence that he wanted more than his legal share, or that he
was a younger brother, who was envious of the double portion of the
nrst-l>orn son. Brooding on earthly things while our Lord spoke of
heavenly things, the only effect was a request for earthly things. N i
covetousness is so dangerous as that which listens to Christ only to
u<e Him as a helper for the increase of wealth. Yet this man was una-
ware of the sin fulness of such a step. Christ here sheds lighten this .-in.
Ver. 14. Man. In a tone of reproof, as in Rom. 2: 1 ; '.) : ~d
'Who made me a judge ? etc. Moses assumed this position, .-UK!
was reproached for it by one of his countrymen in language closely
resembling this (Kx. 2: 14); Christ expressly rejects it. The one
was the founder of a state, the other of a spiritual kingdom. A purely
worldly case our Lord declines to consider. It has been remarked
that He repeatedly considered the question of dtcorce ; which shows
that marriage and divorce are not purely tecular matters, but of a
reliyiouf character.
Ver. 15. Unto them Evidently the crowd. Keep yourselves
from all ('. e., every kind of) covetousness. Our Lord saw that
this was the man's motive, and grounds His lesson upon it. From
the one form manifested l>y (lie man, He warns against 'all' kinds.
. i deuce for the reading 'all' is abundant. For a man's life,
etc. Comp. the margin. The sentence is diflicult to translate accu-
rately. The thought is: a man's life nr\ ,-r coii-i-ts in what he posse
even when he h;us abundance, the rule h"lds good. The positive
truth, afterwards brought out, is: A man's lite is of (}i"l, hence
it cannot be from even the mo-t :ibiindant |. ,--,--!., us. If earthly
'life' is here meant, the prominent idea is. thai (lod alone lengthens
or shortens the tin-end of life, irrespective of possessions ; and this is
certainly taught in the parable, which follows. But ver. 'Jl seems to
call fora higher MUM itn-hiding -piritual and eternal life). This
N the additional thought that true life doe.s not coti-i-t in wealth.
The twu view- may lie represented by two rend"-i ing- : his life does
not depend on, or, does uot consul in, his possessions.
12:10-20] LUKE XII. 193
16 the things which he possesseth. And he spake a
parable unto them, saying, The ground of a certain
17 rich man brought forth plentifully : and he reasoned
within himself, saying, What shall I do, because I
18 have not where to bestow my fruits? And he said,
This will I do : I will pull down my barns, and build
greater ; and there Avill I bestow all my corn and my
19 goods. And I will say to my x soul, J Soul, thou hast
much goods laid up for many years ; take thine ease,
20 eat drink, be merry. But God said unto him, Thou
1 Or, life.
Ver. 16. A parable. Yet a true history constantly repeated.
The ground, lit., 'place,' f. t., estate. Brought forth plenti-
fully. By God's blessing, not by fraud or injustice, did this man's
wealth increase. The seeming innocence of the process is its clanger ;
there is nothing to awaken qualms of conscience as his possessions
increase.
Ver. 17. What shall I do? He does not appear as a grasping
speculator, but as one whom wealth, by a very natural process, made
discontented, anxious, arid perplexed. The proper answer to his
question is found in ver. 33. But this prosperous man says, 'my
fruits," not God's gifts ; that too when the increase was due to God's
providence. This feeling is as sinful in its way as recognized crimes.
Ver. 18. This will I do, etc. He proposed to do just what every
man of ordinary business sagacity would do. He was not a ' fool,'
from a commercial point of view. He represents the great mass of
successful men. My barns, or, 'store-houses' of any kind.
Ver. 19. Soul. The marginal rendering, ' life,' shows the cor-
respondence with the saying in ver. 15. Thou hast many goods
laid up for many years. He was no unusual and hardened sinner,
because he thus thought. Yet he made two mistakes : (1 ) He thought
that his many goods could satisfy his ' soul,' degrading it to the level
of material things ; (2) He spoke of ' many years,' forgetting that he had
no such lease of life. Take thine ease. His wealth had disquieted
him; he would now make it the basis of rest. Eat, drink, be
merry. But idleness will not satisfy him ; he must begin to revel,
to have occupation. This was the natural step. The four verses
(16-1'J) are a graphic portrayal of worldliness. In real life some-
times the father fills out the character of vers. 16-18, and it is the
sons who utter the Epicurean sentiment of ver. 19 ; but the picture
remains true to life. Novelists expand these verses into volumes, but
too often forget the spiritual lesson.
Ver. 20. But God said unto him. In contrast with what he
had said to himself. God ia represented as audibly uttering this judg-
13
194 LUKE XII. [12: 21.
foolish one, this night 'is thy 2 soul required of thce;
and the things -which thoti Irist prepared, -whose shall
21 they be? So is he that laycth up treasure for hiui-
self, and is not rich towaid God.
1 Gr. they require thy luul. * Or, Iff.
mont, to bring before the man the certainty of approaching death.
Oil en in real life some messenger of death conies to impress the .-a::'o
fact upon those here represented. Thou fool, in spite of the sen.-i-
ble, practical thought of ver. 18. This night. The 'many y
arc not his. Is thy soul required, lit., ' they require thy soul."
Tli is is probably equivalent to : I will require of thee ; but the form
suggests a reference to the angels as the ministers of God's pun
Some indeed think that there is an allusion to murderers who will rob
him of his goods also; but this is rather fanciful. Thy soul, which
you would have 'eat, drink, be merry," is summoned where all this
ceases. It must be conscious of its higher nature, which, alas, now
exposes it to judgment. The things which thou hast prepared,
etc. 'Prepared' for thyself, they cannot be thine. Sonic answer:
they will be for my son, my family : but observation proves the an-
swer a folly. Inherited riches are rarely a blessing, and the strife
among heirs in answering (his very clause is one of the saddest pages
of social life (comjt. ver. 13).
Ver. 21. So, thus foolish and destitute, even though the hour of
his awaking from the dreuin of wisdom and wealth has not yet come,
is, not, ' will be,' fora terrible every-day fact is set forth, he that
layeth up treasure for himself. The folly and sin and real des-
titution spring from the frHishnrM of this course. The evil is not in
the treasure, nor in laying up treasure, but in laying up treasure for
one's self. A case like this, where the sinner is re-in-rtaUe, ),
and prosperous, shows the true nature of sin: it is a devotion to self,
and laying up solely for self i< therefore? a sin. according
t > the judgment of Christ. And is not rich toward God. This
same as having 'a treasure in the heavens' (ver. ;'.:;; Matt. ;">:
'. M it cannot mean simply, being actually rich and using the
wealth for tho glory of tl<>d. It refers to the true wealth which God
preserves for us and will impart to us, spiritual wealth. -is in
His grace, His kingdom. His eternal fa\or. that are not left behind at
<le:iih. (lathering fir self directly interferes with the acquiring of
this true wealth ; gathering for the pu forth in ver. 1!) i.-i a
ralilini'j iif the Spirit. ]5ut the possession of wealth dues not in and of
it the acquisition of the true riches. It ia the desire for
wealth, the trust in riches, which proves a pnnro (chap. 18: 1M ; Mark
l'>: '_'!). The sin of covetoiisne.ss is all tho more dangerous, l.ecan-ii
Ic. J5nt the Uil'le joiiiJ together covetousness, uncle. m-
iiid idolatry (see Kph. "> : o, and uuuiiy similar passages).
12: 22-25.] LUKE XII. 195
CHAPTER 12: 22-53.
T"/v'ous Lessons for the Disciples.
22 And he said unto his disciples, Therefore I say unto
you, lie not anxious for-your Uife, what ye shall eat;
23 nor yet for your body, what ye shall put on. For
the ^ife is more than the food, and the body than the
24 raiment. Consider the ravens, that they sow not,
neither reap ; which have no store-chamber nor barn ;
and God fecdeth them ; of how much more value are
25 ye than the birds ! And which of you by being anx-
l Or, soul.
Various Lessons for the Disciples, vcrs. 22-53.
The Sermon on the Mount furnishes parallels to the earlier part of this section, and
tli r-.'hatoln-intl discourse to the latter part. See Matt. G: 25-33; 24: 42-61; comp.
Matt. 10: 34-36. Tlie whole seems, however, to have been uttered on one occasion.
The connection with what precedes is close. Vers. 22-34 treat of worldly care, which
forgets to trust Gud, while covetousness trusts wealth more than God. Both sins aro
dangerous, because insidious. Many Christians obtain the mastery over other forms
of evil, and yet fail to recognize tho evil of these closely related practical errors.
Vers 35-40 contain an exhortation to watchfulness, which, in response to a question
of IVtcr (vcr. 41), passes over into a direct application to the Twelve (vers. 41-48), the
discourse to the disciples closing with a vivid picture of tho division which will result
from the mission of our Lord (vers. 49-53).
Ver. 22. Therefore, since worldly riches are of so little use, be
not anxious ; God, who cares for your higher life, will provide for the
lower, and since He provides food for the ravens and clothing for the
lilies, He will certainly, being a Father, provide for you, His children.
Ver. 23. The life, or, ' soui ;' but evidently the physical life is
meant.
Ver. 24. Consider the ravens. Comp. Job 38: 41 ; Ps. 147: 9;
the thought here is more general, however. The word translated ' con-
sider' is stronger than that used in the Sermon on the Mount ; it im-
plies observation and study. ' In the example borrowed from nature,
it is important to mark how all the figures employed sowing, reaping,
store-house, barn are connected with the parable of the foolish rich
man. All these labors, all these provisions, in the midst of which the
ri 'h man died, the ravens knew nothing of them; and yet they live!
The will of God is thus a surer guaranty of existence than the posses-
sion of superabundance.' (Godet.)
Ver. 25. By being anxious. The uselessness of such anxiety is
now set forth. Add a cubit unto his stature, or, ' age.' The
196 LUKE XII. [12: 20--_.i.
26 ious can add a cubit unto his 'stature? If then ye
are not able to do even that which is least, why are ye
27 anxious concerning the rest? Consider the lilies, how
they grow: they toil not, neither do they spin; yet I
say unto you, Even Solomon in all his glory was not
28 arrayed like one of these. But if God doth so clothe
the grass in the field, which to-day is, and to-morrow
is cast into the oven ; how much more shall he clotlie
29 you, O ye of little faith ? And seek not ye what ye
shall eat, and what ye shall drink, neither be ye of
1 Or, age.
latter is probably the sense here. For to add a cubit (eighteen inches)
to one's stature, would be doing something enormous, and ver. iM sug-
gests that a small thing is referred to. As in Ps. 39: 5, the life is
conceived of a race or journey measured off: to add a cubit to this
would seem comparatively trilling ; but even this we cannot do with
all <iur anxiety.
Ver. 26. Are not able to do that which is least. Peculiar
to Luke, though implied in tin- Sermon on the Mount.
Ver. 27. Consider the lilies. In Matthew this is prefaced by
the clause : ' And why are ye anxious concerning raiment?' The next
verse suggests that there is a reference to wild flowers in general.
They are very plenty and gorgeous in Palestine. The llnleh lily may
be meant. How they grow, etc. No labor, no care; yet even
Solomon, etc. His pomp is still proverbial in the East. In all
his glory. The Jewish audience could conceive of no higher repre-
sentative of earthly glory. Like one of these. The mier<
has only magnified the force of these words. ' One ' flower has beauty
enough to outshine Solomon.
Ver. 28. Doth so clothe. God has created the flowers, and
purposed to make them us they are: without His sustaining hand,
they could not e\i-t. To-morrow is cast into the oven. With-
ered grass and (lowers were ii-ed as fuel in the K.ist . - -Much moie;
since He i* your Father \er. ::n . -O ye of little faith ; a single word
in the Greek. The faith is -little,' because it <l>es not trust, for that
which is of le<s importance, the God who lias given us the greatest and
ft. BiotMlf MOUrpVlOU] Friend, more especially in .Ic-iis Christ.
Ver. -j-.i. Neither be ye of doubtful mind. The word in the
(iri-.'i'ial is derived from meteor.' and is explained by some: do not
rise in fancy to high demands, creating imagined necessities, thus
making yourselves more ill-contented and more disposed to unbelieving
anxiety. ( Ithers inierpi ft (M in A. V.): do not be fluctuating, i.f.,
fluxion-, to<~e I between hope and fear. This suits the connection, but
is a less usual ft
12: 30-33.] LUKE XII. 197
30 doubtful mind. For all these things do the nations
of the world seek after : but your Father knoweth that
31 ye have need of these things. Howbeit seek ye Miis
kingdom, and these things shall be added unto you.
32 Fear not, little flock; for it is your Father's good
33 pleasure to give you the kingdom. Sell that ye have,
and give alms; make for yourselves purses which
wax not old, a treasure in the heavens that faileth
not, where no thief draweth near, neither moth de-
1 Many ancient authorities read the kingdom of God.
Ver. 30. The nations of the world, f. e., the Gentiles. They
anxiously seek after worldly things, because they do not know or be-
lieve in God's Providence; but you, who know God, ought to know
Him as your Father. He cares for you, and well supplies your
wants, because He knoweth that ye have need, etc.
Ver. 31. Seek ye his kingdom. The reading in the margin was
probably an alteration to explain the meaning. Supreme devotion to
God is commanded. These things; needed for the body. (The
weight of evidence is against ' all,' which was probably inserted by
the copyists to conform with Matthew.) But the principle holds gool,
to .1 large extent, of all those things which are willingly subordinated
to the glory of God. Shall be added. Given by God in addition
to the superior spiritual blessings. The moment such things are de-
sired unconditionally, we have exalted them above spiritual objects,
and lost the promise.
Ver. ?>'!. Fear not. Peculiar to Luke. The fear forbidden is that
which interferes with proper seeking of the kingdom of God (ver. 31),
including fear about losing earthly things and fear about not obtaining
the heavenly riches. Such encouragement was needed by the disci-
ples, who were outwardly weak: little flock, 'little' in contrast
with the myriads of people (ver. 1); but the 'flock' of the Good
Shepherd (John 10: 11 ; Matt. 26: 31). Comp. Isa. 40: 10-14, which
justifies a wider application to all real Christians. For it is your
Father's good pleasure, etc. Because of this 'good pleasure,' they
would obtain the heavenly riches ; fear about spiritual things being
thus removed, there ought to be none about temporal things.
Ver. 33. Sell what ye have, and give alms. Comp. Matt.
6: 19-21; but this is stronger. The connection of thought is with
ver. 17 ('what shall I do?'), telling how earthly riches should be in-
vested. But there is also a close connection with what precedes :
Since God provides for our temporal wants as well as our higher spirit-
ual ones, use His temporal gifts so as to promote your spiritual welfare.
The first, but not exclusive, application is to the Apostles, who must
be thus unencumbered in their ministry. If this course of conduct
198 LUKE XII. [12: 34-37.
34 stroyeth. For where your treasure is, there will your
heart he also.
35 Let your loins be guirded about, and your lamps
36 burning; and be ye yourselves like unto men looking
for their lord, when he shall return from the marriage
feast; that, when he comet h and knocketh, they may
37 straightway open unto him. Blessed are those 'ser-
vants, whom the lord when he cometh shall find
watching : verily I say unto you, that he shall gird
1 Gr. bond-tt-rrunln.
promoted their spiritual welfare, it will that of all Christians. The
precept will not be understood too literally, except by those who apply
it only to ascetics who assume vows of poverty. Our Lord's words are
diametrically opposed to modern socialism. The latter would make
lau-s to take, away wealth, the former inculcate love that gives away.
Purses which wax not old. Comp. chap. 10: 4, where the
Seventy are forbidden to take purses. A treasure in the hea-
vens. A comparison with ver. 21 and Matt. (3: 2 shows that this
precept is of universal application.
Ver. 34. For where your treasure is, etc. In Matt. 6: 21,
thy' is the correct reading. Dedication of the heart to God is both
evidenced and furthered by laying up 'a treasure in the heavens.'
Verg. 35-40. EXHORTATION TO WAT im-i.vKss. The counectioD is with ver. 'Al : ' It
la your Father's good pleasure to give you tin- kin^'lom,' K-t thut free ym trvm :inx-
lety ; but let it be the motive to labor ami watch for the coming of the King.
Ver. 85. Let your loins be girded about. I'nless the long
garments of the Orientals were thus girded up, it was impossible to walk
i.r to serve at table. And your lamps burning, i. f., in readings
for the master returning at night. Be in continual readiness to re-
ceive the returning Messiah, your Master, as befits your relation to
Him. The first figure points to the activity, the second to the irnti-li-
fulnrxx, of the faithful servant.
Ver. :;i;. "When he shall return from the marriage feas*-..
The iii-iin thought is simply that He i- away at a l'ca-=t. ami is e\| ecleil
to return. In tlie parable of the Ten Virgin-- / M-itt. 2f> : 1-1;;
return of the Bridegroom is the main thought. Straightway open
unto him. Because they are ready, and have nothing to hide.
Yer. 87. Blessed, cte. The bli-sedne-is of these faithful servants
; '-.rtli in a figure. Olid himself, to serve them. Comp. John
1:5: 1. which fore-h i lows the ministering oondesoensioa of the Master
nt His return. Shall come, or, 'come forward.' A peculiar ex-
>n. dcM-ril'in;.: Hi- approach to the guests. _ Serve them, wait
upon them at table. In this passage no prominence is given to the
Wedding feast, and this rnu-t be remembered in interpreting it.
12 : 38-42.] LUKE XII. 199
himself, and make them sit down to meat, and shall
38 come and serve them. And if he shall come in the
second watch, and if in the third, and find them so,
39 blessed are those servants. *But know this, that if
the master of the house had known in what hour the
thief was coming, he would have watched, and not
40 have left his house to be 2 broken through. Be ye
also ready : for in an hour that ye think not the Son
of man cometh.
41 And Peter said, Lord, speakest thou this parable
42 unto us, or even unto all ? And the Lord said, Who
then is 3 the faithful and wise steward, whom his lord
shall set over his household, to give them their por-
1 Or, But this ye Tmrrw. 2 Gr. d%jgcd through.
* Or, the faithful steward, thetrisc man whom, &C.
Ver. 38 In the second watch In the third watch (from
9 r. M. to 3 A. M.). The first and fourth watches are not mentioned
(as in Mark 13 : 35). The middle watches are the time of soundest
sleep. Even if our Lord delays longer than the servants thought
(ver. 45), a faithful servant can thus show his fidelity.
Ver. 39. But know this, etc. A new figure (of the thief in the
night) brings out the unexpected return. Comp. Matt. 24 : 43, 44.
Broken through, lit., ' digged through.' The walls of the houses
were usually made of dried clay or soft bricks.
Ver. 40. For in an hour when ye think not the Son of
man cometh. Comp. chap. 21 : 34, 36 ; Mark 13 : 33.
Vers. 41-48. DIRECT EXHORTATION TO THE TWELVE.
Ver. 41. This parable. Of the watchful servants. Unto us,
or even unto all? The question was probably put in a wrong
spirit, with reference to the high reward promised, rather than to the
duty enjoined. The early date renders this the more likely. The
language is so characteristic of Peter as to furnish striking evidence
of the accuracy of Luke.
Ver. 42. And the Lord said. ' Jesus continues His teaching as
if He took no account of Peter's question; but in reality He gives
such a turn to the warning which follows about watchfulness, that it
includes the precise answer to the question.' (Godet.) Faithfulness
and unfaithfulness come into prominence, not the reward of a particu-
lar class, irrespective of their conduct. Peter learned the lesson ; the
warning tone of these verses re-appears in his Epistles. The faith-
ful and wise steward (Matthew: 'servant'). The best authori-
ties give a form slightly differing from Matt. 24 : 45, and admitting of
the interpretation given in the margin. A literal rendering would be:
200 . LUKE XII. [12:43-46.
43 tion of food in due season? Blessed is that 'servant,
whom his lord when he cometh shall find so doinr.
44 Of a truth I say unto you, that he will set him over
45 all that he hath. But if that Servant shall say in his
heart, My lord delayeth his coming; and shall begin
to beat the men-servants and the maid-servants, and
46 to eat and drink, and to be drunken ; the lord of that
1 servant shall come in a day when he cxjieeteth not,
and in an hour when he knoweth not, and shall 2 cut
him asunder, and appoint his portion with the unfaith-
1 Or. bond-terraiti. * Or, teverely scourge him.
'the faithful steward, the wise,' or, 'prudent.' Shall set over his
household. The reference to the ministry is obvious, not only from
Peter's question, but from the use of the figure in 1 Cor. 4: 2, and
elsewhere. The future seems to point to our Lord's departure from
the earth. To give them, etc. Ministerial, not magisterial, duty.
Ver. 43. That servant ' bond-servant,' personally belonging to
the master, though charged with a duty higher than the others.
Ver. 44. Set him over all that he hath. At His return
(ver. 43). An indication of the continuation of the ministry, up to
that time, ' to give them their portion of food in due season.' The
reward is greater than that promised in ver. 37, and of an official
nature.
Ver. 45. But if that servant shall say In his heart. Mat-
thew : 'evil servant.' My lord delayeth his coming. Implying
that tho future of the Church would give room for the thought. To
beat the men-servants, etc. Matthew: 'fellow-servants;' here
the terms are the familiar ones- used >f household servants. Koivet-
fulness of the Lord's corning lends to two sins in the ministry : tyranny
over the flock, anil then worldly indulgence in social fellow-hip, with
those who arc not truly of the Hock.
Ver. 40. The lord of that servant. Unfaithfulness does not
remove from Christ's authority. The, sudden coining is again referred
to. Shall cut him asunder. This punishment was not unknown
among the Israelite* ami other ancient nations. The marginal render-
ing is unsupported by any examples. The language is to he taken in
iM obvious sense, and regarded as a figurative expression for extreme
punishment, which is not extinction, but to be followed by a portion
with the unfaithful. Some accept \\, reference to a divided heart,
and HIP. consequent punishment by the conscience. ' I'nfaithful '
brings out the contract with ver. 12. Matthew: 'with the hypocrites.'
No previous faithfulness will avail. When tho Lord comes, He will
judge Hid servants ay He finds them.
12: 47-49.] LUKE XII. 201
47 ful. And that J servant, which knew his lord's will,
and made not ready, nor did according to his will,
48 shall be beaten with many stripes; but he that knew
not, and did things worthy of stripes, shall be beaten
with few stripes. And to whomsoever much is given,
of him shall much be required : and to whom they
commit much, of him will they ask the more.
49 I came to cast fire upon the earth ; and what will I, *
1 Gr. bond-servant. * For what will I read what do I desire. Am. Com.
Ver. 47. And that servant who knew, etc. The verse states
a general principle, which serves to explain the severity of the pun-
ishment spoken of in ver. 46. Peter's distinction (ver. 41) between
'us' and 'all ' corresponds with that between the 'servant which knew'
and the servant 'that knew not' (ver. 48). But the application is
general. Made not ready. It includes not only ' himself A. V.),
but all things placed in his charge. Stripes is properly supplied.
Ver. 48. That knew not. With fewer privileges, less knowledge,
referring first to a disciple, but applicable to all men. And did
things worthy of stripes, etc. The ground of the punishment is
not disobedience to an unknown will of the Lord, but the commission
of acts worthy of punishment. According to the law of conscience,
those here referred to will be judged and condemned (see Rom. 1 : 19,
20, 32 ; 2 : 14, 15) ; but their punishment will be less than that of
those with more light. Yet all who can read this declaration have been
given more light. With few stripes. Both classes will be punished
in the same way ; the difl'erence being in degree, not in kind. This shows
that the punishment will be during conscious existence, but gives no
hint of a difference in the duration of punishment. Nothing is said
of those who know and do, or of those who know not and do, should
the latter class exist (Rom. 2: 14). The language here used (vers.
45-4&) implies retribution (not discipline), at and atter Christ's second
coming. And to whomsoever much is given, etc. This prin-
ciple is again and again announced in the New Testament. The
more. Meyer explains : more than he received, as in the parable of
the talents ; ' mine own with interest.' But it is simpler to understand
it as more than others who have received little.
Vers. 49-53. THE DIVISION RESULTING FROM THE LORD'S MISSION.
Having shown the awful difference between the faithful and unfaithful
servant, and the great responsibility resting upon His disciples, our
Lord points out that the difference begins here and is manifested in
the antagonism which the establishment of His kingdom develops.
While this renders faithfulness more difficult, the knowledge of it in-
creases the sense of responsibility and urges to greater faithfulness.
Ver. 49. I cauie to cast fire upon the earth. This is ex-
202 LUKE XII. [12 : 50-52.
60 if it is already kindled?* But I have a baptism to
be baptized with ; and how am I straitened till it be
51 accomplished! Think ye that I am come to give peace
in the earth ? I tell you, Xay ; but rather division :
62 for there shall be from henceforth five in one house
divided, three against two, and two against three.
* Or, how I would that it were already kindled ! Am. Com.
plained by most, as referring to the gift of the Holy Spirit. This was
a baptism (ver. 50) with fire, resulting in the 'division' spoken of in
vers. 51-53. Others refer it to the word of God. The view that the
' fire ' means the ' division ' itself obscures the whole passage ; how
could our Lord unconditionally wish for the latter? 'Cast upon the
earth ' refers to the powerful and sudden influence of the day of Pen-
tecost. Others refer the clause to the extraordinary spiritual excite-
ment which His gospel would awaken But this was the result of the
gift of (he Holy Spirit. And what will I, etc. Our Lord IK- re
expresses a desire for kindling of this ' fire ;' but there is much differ-
ence of opinion as to the exact meaning of the original. The form
suggested by the margin of the American Revisers is the most natural
interpretation. Another view takes the clause ns question and answer:
' What do I wish ? Would that it were already kindled !' The com-
mon rendering is objectionable, since the fire was not yet kindled.
Vcr. 60. But. Before my wish willtbc fulfilled. I have a bap-
tism, etc. Our Lord here refers to His own >ull'erinp,s. and especially
to Hi-; ile;ith. We may find in the figure either a reference to His
burial, or the depth and intensity of His sufferings, when the waters
rolled over His soul. Before we could be baptized with the Holy Spirit,
this must come, for only thus was this new power bought for us.
And bow am I straitened, etc. 'What a weight is on me!'
Anxiety, trouble of spirit, the human reluctance in view of fearful
sufferings, here appear. It i-t the premonition of Gethsemane and
Calvary. As this was probably uttered before the parable of the
Sower, it was a long shadow the cross threw upon His soul.
Vcr. -M . Am come; not the same- word as in ver. 4'.i, pointing to
Hi- pre-ence then on the earth. Peace will come only after complete
victory. Division is equivalent to 'a sword' (Matthew). This
would he the effect of the 'fire' He would send. His own coming in-
deed resulted in antaL'oniMii ; but the pj ft of the Holy (ihosl increased
it. and the measure of that anlaironism has been the measure of the
Spirit's influence. In one sen-c. the greatness of the strife is a proof
of the preaine-"i of the l.nnl whose coming caused it. as lli< prediction
of it is a proof of Hi-" hivine knowledge.
Ver. fl. Henceforth. Our Lord speaks of the state of things
after His death as already present. But there is a hint that it has
already begun. Three against two, etc. A picture of varying
12 : 63-56.] LUKE XII. 203
53 They shall be divided, father against son, and son
against father; mother against .daughter, and daughter
against her mother; mother in law against her daugh-
ter in law, and daughter in law against her mother in
law.
CHAPTER 12: 54-59.
Reproach of the Multitude.
54 And he said to the multitudes also, When ye see a
cloud rising in the west, straightway ye say, There
55 cometh a shower ; and so it cometh to pass. And
when ye see a south wind blowing, ye say. There will
56 be a l scorching heat ; and it cometh to pass. Ye
hypocrites, ye know how to 2 interpret the face of the
earth and the heaven ; but how is it that ye know not
1 Or, hot toind. * Gr. prove.
conflict as well as of discord. Peculiar to Luke. See further on Matt.
10: 35.
Reproach of the Multitude, vers. 54-59.
Peculiar to Luko ; but similar thoughts arc found in Matt. 1C> : 2, 3 ; 5 : 25, 2(5. The
connection with what precedes is close: the discord, as already begun, arises from the
fact that the moss of the people do not discern the time. The very turning to the
people, after the address to the disciples, is a token of this division. The form differs
from that of Matthew, and such thoughts might well be repeated.
Ver. 54. 'When ye see a cloud rising in the west, stra r ght-
way, etc. The conclusion is quickly formed; the sign is trustworthy.
The thought is that of Matt. 16 : 2, 3 ; but the signs are different, as
well as the hearers : there the Pharisees and Sadducees, here the
crowd gathered about Him.
Ver. 55. There will be a scorching heat. The margin is
probably more correct. But comp. Matt. 20: 12. These weather
signs still hold good in Palestine, the west wind coining from the sea,
and the south wind from the hot desert. Other signs are probably
alluded to in ver. 56 ('of the earth ').
Ver. 56. Ye hypocrites. The multitudes were then reproached,
because they were under the lead of the Pharisees. How to inter-
pret. The word 'interpret,' lit., 'prove,' put to the test and judge,
differs from that in Matt. 16: 3. This time (Matthew: 'the signs
of the times'), the time, or season, of the Messiah's appearance. It
could be recognized in its importance by those who would put it to the
proof. The duty of testing it as well as the danger of failure appear
201 LUKE XII. [12: r '7-"0.
57 how to > interpret this time? And why even of your-
'.ves judge ye not what is ri^hr ? For as thon art
going with thine adversary before the magistrate, on
the way rive diligence to be quit of him; lest haply
he hale thee unto the judge, and the judge shall de-
liver thee to the 2 officer, and the "officer shall ea-t
59 thee into prison. I say unto thee, Thou shalt by no
means come out thence, till thou have paid the v< TV
last mite.
1 Gr. prore. * Gr. exactor.
from the history of the Jewish people during that century. But the
duty and danger remain ; the latter a sad proof of the power of sin
over the mind as well as the heart.
Vcr. r >7. And why, etc. A further reproach for want of know-
ledge of personal duty, which involved great want of prudence
68, 69). Even of yourselves. Either independently of a teacher,
or independently of the plain signs of the times. What is right,
namely, repentance, as appears from the figure which follows. They
ought not only to have recognized the coming of the Messiah, hut thus
prepared lor it. Want of discernment in regard t<> Hod's dealings
( this time') usually involves ignorance and neglect of personal duty.
Vcr. :,s. For as thou art going, etc. Act a* in such a
the implied thought being that they were thus cniti'.'. With thine
adversary. The 'adversary' i< the holy law of Hod. since -what is
right' hail just been spoken of; in the parallel passage. Matt. . r > : '_'"),
->'i, the connection points rather to some brother offended. The ma-
gistrate is God. On the way. ' As thou art ' (A. V.') is in,
siry ; 'on the way' belongs to what follows. To be Quit of him,
I. '., ' Tom him!' Hy repentance and faith. Lest he.
the adversary. Christ is the Judge. Officer, -exactor.' The Ro-
man officer corresponding to our sheriff, more exactly named by Luke
than by Matthew. The word is used only here, and probably refers
to the angels: see Matt. 13: 41. Godet, however, says: 'In the ap-
plication, God is at once adversary, judge, and officer ; the first by
His holiness, the second by Hi* justice, the third by His power.'
The prison. The place of punishment. This interpretation of the
figure seems even more fitting here than in Matthew. Some prefer to
1 it as a general statement of danger, without explaining the
I'.nt the repetition of the detailed figure (the Sermon
on the Mount certainly preceded) as well as the pre\ious part of the
i.oirit to special meani
Ver. 50. Thou shalt by no means come out thence. fomp.
Man This figure repie-ent* the danger of punishment in
view of failure to know and do what is right, and it must have an im-
13: 1, 2] LUKE XIII. 205
CHAPTER 13: 1-9.
Discourse on Two Events of the Time; the Barren Fig
Tree.
13: i Now there were some present at that very season,
which told him of the Galilaeans, whose blood Pilate
2 had mingled with their sacrifices. And he answered
portant and definite meaning. Those who come unreleased before the
Judge, at the last day, will be punished forever. Any other sense is
out of keeping with the strong language of ver. 46, and of ver. 56 ('ye
hypocrites'). Mite. Greek, 'lepton,' the smallest of coins then in
use. Cornp. Mark 12 : 42.
Discourse on Two Events of the Day ; the Barren Fig Tree, vers. 1-9.
Peculiar to Luke. \Ve have no further information as to the time of the massacre
mentioned in ver. 1. Views: 1. The time was immediately after the discourse of
chap. 12. and the place, Galilee, eince ver. 3 seems to point out those addressed as
Giililicans. (So Rohinson and others.) 2. It occurred during the last visit to Persea,
and should be joined w ith what follows. In that case we have an unbroken chronolo-
gical order in this Gospel from this point chap. 17 : 11-19 excepted). In favor of (2.)
it ii urged that the phrase 'these three years' (ver. 7) points to a time near the close
of our Lord's ministry. It is impossible to decide the question with much confidence
The parable (vers. 6-9) is closely connected with vers. 1-5: the judgment threatened
will come sjieedily, for God has been patient for a long time, is still patient; but the
last opportunity is at naml.
Ver. 1. There were some present. This suggests that they
had just come, probably for the purpose of telling of the massacre,
which may have just occurred At that very season. Probably,
but not necessarily, immediately sifter the discourse in chap. 12.
Told him. Apparently they spoke, because exasperated by the in-
telligence, not in consequence of the preceding discourse. The Gali-
laeans. Luke speaks of the matter as well-known ; but we have no
other information about it. Such slaughters were too frequent to call
for particular notice from historians. The Galilaeans were riotous,
and the occasion was undoubtedly some feast at Jerusalem. Whose
blood Pilate had mingled with their sacrifices. His soldiers
probably fell on them and slew them while engaged in the temple-
sacrificeH. The victims were subjects of Herod, and possibly this was
the occasion of the enmity which existed between Pilate and Herod
(chap. 23: 12). Those who told of the massacre thought that death
under such circumstances was peculiarly terrible ; and from this they
inferred that these Galilreans had been great, sinners.
Ver. '1. Suppose ye ? Our Lord perceives their reasoning, and
first corrects the mistake they made, adding an appropriate warning.
206 LUKE XIII. [13:
and said uuto them, Thiiik ye that these Galil.
w-'iv ~iuner.s above all the Galilseans, because they
Shave suffered these things? I tell you, Xay : hut,
except ye repent, ye shall all in like manner perish.
4 Or those eighteen, upon whom the tower in Siloam
fell, and killed them, think ye that they were 'otl'end-
5 ers above all the men that dwell in Jerusalem ? I
tell you, Nay: but, except ye repent, ye shall all like-
wise perish.
1 Gr. debtor*.
Were sinners. Our Lord docs not deny that tVy were sinners,
but asserts that their fate does not prove that they were especially
great sinners. Job's friends made the same mistake. The verse
directly opposes the very common habit of calling every calamity th.-.t
befalls another a 'judgment.' Such a verdict has the nir of piety ;
but it is generally the result of uncharitablcness. The nest verse
shows that our Lord so regarded it.
Ver. '.',. Except ye repent. It docs not follow that th<
I were Galileans. If John 11: 47-o4 refers in a time pre
this incident, then this intelligence may have been brought to our
Lord to warn Hi:u agiinst the danger awaiting Him and His disciples
at Jerusalem. He warns His hearers of their danger, lie corrects
their mistake in ver. 2, but here bases His warnin : upon the truth
which lay back of it, namely, that sin is often punished in this world.
Hence eieh should repent of his own sins, rather than be over-anxious
lo interpret calamities as judgments upon others for their sins. Ye
shall all in lika manner perish, . c. , by the Roman sword.
This was remarkably fuliilled, since at tin- destruction of Jerusalem it
was the temple especially that ran with blood.
4. Those eighteen. An allusion to an occurrence then
well-known, but a' >ut w'.iich we have no further information. The
tower in Siloatn. Probably a tower of the city wall near the pool
of Siloam, or in that district, which may have been called by the name
of the pool (see on John 'J: 7). The village named 'Silwfm' occupies
the site of the anciivit suburb. Offenders, literally, 'debtors
the same word a.s in ver. 2l, as in the Lord's Prayer > Matt. :
there is no reason for supposing that they were actual debtors impris-
.11 the tower. This :L. - I to have been) is
1 by our Lord with the slaughter by Pilate. All such evei.
under God's control. He is ju-t in permitting them ; but we are un-
just in drawing uncharitable inferences from them.
">. All likewise perish. The t!, '-trucfion came
upon 'all,' since during tV ..1 of people fr.pin 'lie
provinces; muliitu !e- peri lui iu the ruin and rubbish of the city
and its falling walls.
13: 6-9.] LUKE XIII. 207
6 And he spake this parable: A certain man had a fig
tree planted in his vineyard ; and he came seeking
7 fruit thereon, and found none. And he said unto the
vinedresser, Behold, these three years I come seeking
fruit on this fig tree, and find none : cut it down ;
8 why doth it also cumber the ground? And he an-
swering saith unto him, Lord, let it alone this year
9 also, till I shall dig about it, and dung it : and if it
bear fruit thenceforth, well; but if not, thou shalt cut
it down.
Ver. G. A fig tree planted in his vineyard. This was not
unusual, nor contrary to Deut. 2'2 : 9.
Ver. 7. Vinedresser. The cultivator of the vineyard. These
three years. The planted tree would ordinarily bear within three
years. Whatever be the special interpretation, this period indicates
that fruit is not demanded too soon. ' Three years are the time of a
full trial, at the end of which the inference of incurable sterility may
be drawn.' (Godet. ) Some refer this to the three years of our Lord's
ministry, now so nearly ended. But the time is uncertain (see pre-
ceding paragraph). Why doth it also, besides bearing no fruit,
cumber the ground ? Why is it allowed to impoverish the soil,
and interfere with the other products of the vineyard ? Barrenness
curses others also.
Ver. 8. This year also. A brief respite is asked for, and what-
ever intercessor may be here represented, there is never any certainty
of more than a brief one. Dig about it. and dung it. The dig-
ging was for the purpose of casting in the manure near the roots.
Take additional pains with it, using the means adapted to further
fruitfulness. A more special interpretation is not necessary. It ia
always true that the intercessor is also the laborer.
Ver. 9. And if it bear fruit thenceforth, well. ' Thence-
forth' (or, 'after that'), as the R. V. indicates, belongs to this part
of the verse. This indefinite phrase in the request hints at still further
patience. 'Well' is properly supplied. 'If here suggests that the
vinedresser expected this supposition to prove correct. If not, thou
shalt cut it down. 'Then' is not to be supplied: the vine-dresser
does not set the time when the tree shall be removed, but leaves it to
the owner of the vineyard. Even here there is a tone of hope and
affection, which is often overlooked. The usual interpretation of the
parable is as follows: The owner of the vineyard is God the Father;
the vinedresser, our Lord, who labors and intercedes ; the fig-tree,
the Jewish nation drawing near to destruction through its unfruitful-
ness, and the vineyard, the world. God had been seeking results
during the years of our Lord's labor, and none are found; He, the
208 LUKE XIII. [13; 10, 11.
CHAPTER 13: 10-17.
Healing of a Woman on the Sabbath Day.
10 And lie was teaching in one of the synagogues <.n
11 the sabbath day. And behold, a woman which had a
spirit of infirmity eighteen years ; and she was bowed
great Intercessor, pleads for a brief delay. The additional means used
suggest the atoning death and the gift of the Holy Spirit. But Ho
leaves it to His Father's will to execute the sentence, should all prove
in vain. Another interpretation, starting with the thought that indi-
vidual repentance had just been enjoined (vers. 3, 5), finds in the fig
tree a reference to the individual man. The vineyard then represents
the Gospel dispensation, and the owner is Christ, who during His three
years' ministry has been seeking fruit. (Notice those addressed were
still impenitent.) The vinedresser is the !//>/ Spirit, who wrought
through the prophets, and afterwards more powerfully through the
Apostles. The additional care is then mainly the Pentecostal blessing.
The Holy Spirit is both Laborer and Intercessor as respects the indi-
vidual heart. This view is thought by many to accord better with the
delicate shading of thought in ver. '.), aud to aiFord the best basis for a
continued application of the parable.
Healing of a Woman on the Sabbath Day, vers. 38-42.
Peculiar to Luke, but comp. tho earlier Snbbath controversies; see chap, fi; 1-11,
aii'l parallel passages. It is gem-rally ;i^'i rid that this incident belongs to the later
period of our Lord's ministry, about tho time of His vNit to IVnea (Mutt. I'.i: 1, 2;
Mark 10: 1). Tho reaxons for this arc: (1.) that ver. 'JJ tells <if a journey to Jerusalem,
vhi'h must bo identified with tho loot one; (2.) that the lanjrua;;.- of the ruler of tho
synagogue point* to a time when the c,p]M.Mti,,n t'.,,ur Lord WM open Mid proa
(3.) that tin' in. i'li lit rami"! be appropriately placed anywhere else.
Ver. 10. In one of the synagogues. In Pon-a, ns we suppose.
On tbe sabbath day. This is the main point, whenever and
wherever the incident occurred.
VIT. 11. A spirit of infirmity eighteen years. This suggests
a form of demoniacal j and ver. hi Allows that Satanic influ-
ence was jin-i'tit in IKT MM. "ur Lord, however, did iml heal demo-
niacs by laying <>n of hands, but. by n word of OOnmuuid. Yet in this
Il<- l,.itli spc.iks < ver. I'Ji and lays hands upon her (ver. Kl).
The effect nf her was bowed together; her
muscular power was so deficient, that she could in no wise lift
herself up. Sin- had smne power: but it was insufficient to allow
hT t . .-trai_'ht"H lier-'elf uji. Thii view re|ire-ent< the woman, n.it as
reniainiiiL' pa-.sMU'ly bowed, but ever attempting, and failing, to stand
In]
13: 12-16.] LUKE XIII. 209
12 together, and could in no wise lift herself up. And
when Jesus saw her, he called her, and said to her,
13 Woman, thou art loosed from thine infirmity. And
he laid his hands upon her: and immediately she was
14 made straight, and glorified God. And the ruler of
the synagogue, being moved with indignation because
Jesus had healed on the sabbath, answered and said to
the multitude, There are six days in which men ought
to work : in them therefore come and be healed, and
15 not on the day of the sabbath. But the Lord answered
him, and said, Ye hypocrites, doth not each one of
you on the sabbath loose his ox or his ass from the
16 l stall, and lead him away to watering ? And ought
not this woman, being a daughter of Abraham, whom
Satan had bound, lo, these eighteen years, to have been
loosed from this bond on the day of the sabbath?
1 Gr. manger.
Ver. 12. Saw her. There Is no evidence, that she asked for a
cure. The action of our Lord and the language of the ruler of the
synagogue, indicate that she hoped for one. Thou art loosed from
thine infirmity. Her muscles were released from the influence
which bound them. This suggests (as also ver. 16) Satanic power,
which our Lord always drove away with a word.
Ver. 13. Was made straight. The laying on of hands com-
pleted the cure, by giving the needed strength, after the word had set
free from Satanic influence.
Ver. 14, Being moved with indignation. The attitude of
mind was hostile, but had been manifested hitherto on such occasions.
The A. V. is inexact and incorrect, for the answer was not ' with in-
dignation.' The ruler was afraid to speak out so boldly, and he
' covertly and cowardly' addresses himself, not to the Healer or to
the healed, but to the multitude. His false premise was, that
works of mercy are forbidden on the Sabbath.
Ver. 15. The Lord. Perhaps with emphasis; as He he had pre-
viously proclaimed Himself ' Lord of the Sabbath ' (chap. 6:5)
Ye hypocrites. Ver. 17 shows that other antagonist? were present.
The plural agrees better with what follows. The hypocrisy is evident
from the example our Lord quotes Doth not each one of you,
etc. This was confessedly permitted. In an important sense works
of mercy are works of necessity. The beast tied to the manger aptly
represents the case of this poor woman.
Ver. 16. And ought not. They were 'hypocrites,' because they
14
210 LUKE XIII. [13: 17-19.
17 And as lie said these things, all his adversaries \vere
put to shame: and all the multitude rejoiced for all
the glorious things that were done by him.
CHAPTER 13: 18-21.
Parables of the Mustard Seed an>l flu- Lcurrn.
18 He said therefore, Unto what is the kingdom of
19 God like? and whereunto shall I liken it? It is like
perceived the necessity in the case of the beast, hut heartlessly denied
it in the case of the poor woman. The contrast is marked. In (lie
one case, a dumb animal ; in the other, a woimn. who was nun-cover
a daughter of Abraham, one of tlio covenant people of Cod. the
God of the Sabbath. The reference to her being a spiritual daughter
of Abraham is not at all certain The animal is represi -nted as bound
by a master aware of its necessities; this woman was hound hy
Satan. Ordinary infirmity would scarcely be thus described ; some
kind of possession is asserted by our Lord. In the case of the animal,
but a few hours would have passed since the last watering; the woman
had been bound for eighteen years.
Ver. 17. All bis adversaries. A number must have been pre-
sent. All the multitude rejoiced. This does not oppose the
view that the miracle occurred in Pcrcea, late in the ministry. Al-
though (Jalilee had been abandoned by Him, arid Jerusalem had been
repeatedly hostile, wo infer from Matt. l!l: "2, that lie was still heard
with gladness in Pcnea ; in fact, some such wave of popularity must
have preceded the entry into Jerusalem Were done by him.
The original indicates continued working, which agrees with Mutt. 1'J: 2.
/'<;/<//'/<* ';/" thi- Mn*lnnl &'r>l and the Leaven, vers. 18-21.
Parallel pnstingc>: Matt. 13: 31-31; Mark 4: 30-32. The latter Fvaiur.-list .loes not
Kiv the second parable. Luke's report 1 the fret parablo is tlio briefest, Imi
own poriili;irilii-< The pnral.li-x prol.uMv were n-|M atol en this MTa-,i,,M. Th [ is
an appropriate <-.,nn'-ctioti \\itti what |.P .-.-.Irs Tin- minnle lin/1 -Imw n < In i-l'~ |...,r
i. in. Hi.- ]>" pie \v.-r.' rej.'i.-in^ in Iliis |K,W.T; nur !,<>r.l HUM teii'-he-t lli-iii that
His kinu'.I"in, ' lli- Kiii'.'.l -m of CIM!.' nh.MiM ultimately triumph OV.T nil npp...<ilit.n,
vlinuM jrr.iw i'\lern:ill> an. I int'Tiially. Such instruction w:ii penilini ly npt ju-t !-
f,,re Hi- U-iraii His a.-tnal journey to .l.'ath at .leniwleiii. (ithers Mipp..ne that the
Evangelist places them h.-n' ..n .ircoiint uf thN appn>priatennM.
Ver. 18. Unto what is the kingdom of Ood like? Here
I, uk.- :h Mark r.itlier firm with Matthew.
\'er. I 1 '. A grain of mustard seed. The other Kvun-j-elists
ppeak of its small si/e. which is implied here. Into his own gar-
den. Peculiar to Luke, suggesting Loth ownership and cure. Be-
13: "20-22.] LUKE XIII. 211
unto a grain of mustard seed, which a man took, and
cast into his own garden ; and it grew, and became a
tree ; and the birds of the heaven lodged in the
20 branches thereof. And again he said, Whereunto
21 shall I liken the kingdom of God ? It is like unto
leaven, which a woman took and hid in three 'mea-
sures of meal, till it was all leavened.
CHAPTER 13: 22-30.
The Narrow Door.
22 And he went on his way through cities and villages,
1 See marginal note on Matt. 13 : 33.
came a tree. The main lesson is the rapid extension, the marvellous
growth, of Christianity. The birds of the heaven, etc. Usually
explained as meaning the external adherents of Christianity. The first
historical fulfilment was in the days of Constantino.
Ver. 20. And again he said, etc. This repetition is peculiar to
Luke.
Ver. 21. It is like unto leaven, etc. This represents the per-
vasive, transforming power of the kingdom. It is inappropriate to
take 'leaven' here as a symbol of an evil influence. Three mea-
sures of meal. A large mass. ' Three ' probably has no special
significance. The historical fulfilment was in the diffusion of Chris-
tianity during the middle ages. See on Matt. 13. These parables
would encourage the disciples in their future work, teach that the
triumph of the kingdom was through development, not through magic.
They also indicate that our Lord never meant to teach 'the imniediate-
neas or nearness of His return ' (Godet).
Thz Narrow Door, vers. 22-30.
Peculiar to Luke. Compare, however, Matt. 7 13, 22, 23; 8: 11, 12; 25: 11.
Time: We identify the journey here spoken of (ver. 22) with the last journey from
Perrca to Jerusalem, and accept the order of Luke in the following chapters as accu-
rate. Some think that it is the journey from beyond Jordan (John 10: 40), in order
to raise Lazarus at Bethany (John 11); but we place that miracle and the retirement
to Ephraim (John 11 : 54. before all the events of this chapter. The thoughts here
recorded, and found elsewhere in different connections, were probably repeated on thin
occasion.
Ver. 22. Through cities and villages. The journey was not
direct. Teaching and journeying on unto Jerusalem. In this
and the succeeding chapters (11-18) specimens of His teaching are
given.
212 LUKE XIII. [13: 23-25.
23 teaching, and journeying on unto Jerusalem. And
one said unto him, Lord, arc they few that !>< saved ?
24 And he said unto them. Strive to enter in by the nar-
row door : for many, I say unto you, shall seek to
25 enter in, and shall not be 'able. When once the mas-
ter of the house is risen up, and hath shut to the door,
and ye begin to stand without, and to knock at the
door, saying, Lord, open to us ; and he shall answer
1 Or, able, when once.
Ver. 23. And one a^id. This mat/ have been a professed disciple,
but scarcely an earnest follower, since the tone of our Lord's reply
forbids this. It is still more probable that he was a Jew in the multi-
tude. Lord, are they few that be saved? Final sal vat ion is
implied. The form of the question implies doubt in the mind of the
inquirer; but both question and answer indicate that he h:id little
doubt of his own salvation. He seems to have known of the high re-
quirements set forth by our Lord, and possibly put the quest ion in
view of the few who heeded them Unto them. The multitude;
since the question was put in public, and the answer appropriate for all.
Ver. 24. Strive. 'Instead of such a question, remember that
many will not obtain salvation; strive therefore to obtain it yourselves
in the right way,' i. e., to enter in by the narrow door. To do this
the greatest earnestness is required. In Matt. 7 : 13, the word 'gate 1
occurs, which has been substituted here. 'Door' is sustained by the
best authorities, although the variation occurs iu Origen's. citations of
the passage. Shall seek to enter in. ' Seek ' is not so strong aa
'strive.' Earnest to some extent, these seek to enter in Some other
way. It is probably implied that more earnestness would lead to the
narrow door of repentance and faith. And shalt not be able. It
is a moral impossibility to enter in any other way. The view of the
construction criven in the margin is objectionable.
Ver. _'.">. When once. The motive urged is : a time will come when
it will be nlt<><ii-th,'i- im/m .-//,/. t<, mte.r. The master of the house.
Mire is that of an entertainment made by a householder for his
family. Shut the door. Tin- feast is to begin, and the expected
. the members nf the family, are all there. Comp. Matt. 15: 10,
where a similar thought occurs with the figure of a marriag"-fe:ist
Ye begin to stand without, and knock, etc. Knowing that
(lie door is shut, they still ding to the false hope that they have a
right within. I'.ven in this hour the einn'-tness is not such :i< it
ought to he; still there is a climax in the description of their conduct :
standing, knocking, calling, and finally arguing (ver. 2t>). I know
you not whence ye aie, i. e., ye are strangers to me, not members
of my .family, not expected at my .
13:26-28.] LUKE XIII. 213
26 and say to you, I know you not whence ye are ; then
shall ye begin to sny, We did eat and drink in thy
27 presence, and thou didst teach in our streets ; and he
shall say, I tell you, I know not whence ye are ; de-
28 part from me, all ye workers of iniquity. There shall
be the weeping and gnashing of teeth, when ye shall
see Abraham, and Isaac, and Jacob, and all the pro-
phets, in the kingdom of God, and yourselves cast
Ver. 26. Then shall ye begin to say. ' Then ' here answers
to 'when' (ver. 25). We did eat and drink in thy presence.
The plea is previous acquaintanceship. As applied to those then ad-
dressed, it refers to actual participation in ordinary meals with our
Lord. More generally it refers to external connection with Christ,
without actual communion with Him. Undoubtedly we may accept
here an allusion to the Lord's Supper. Didst teach in our streets.
The figure is dropped for a moment here ; the householder represents
our Lord. The clause had a literal application then ; but it also refers
to all among whom the gospel is preached. Notice the earnestness is
not that of those seeking for mercy, but of those claiming a right, and
basing their claim on something merely external. It is the mistake
of Pharisaism to the very last.
Ver. 27. All ye workers of iniquity. ' Workers ' means those
in the employ of, and receiving the wages of unrighteousness The
terrible reality set forth is, that many ' workers of iniquity ' think
they will be saved, and will find out their mistake too late,. This is a
motive to 'strive' (ver. 24), for now such striving is possible; but a
time will come when the striving as well as the entrance will be im-
possible. The conduct of those 'seeking' admittance, as here de-
scribed, is not striving. Many, in their thoughts of the future world,
make the great mistake of supposing that those unsaved here can really
desire salvation there ; but no word of our Lord hints at such a desire,
involving a desire for holiness.
Ver. 28. There, f. e., in that place, obviously in the future state
of the workers of iniquity. These verses resemble Matt. 8: 11, 12;
but the connection here is different : the Jews are directly addressed,
as those who shall be cast out, while their ancestors and the Gentiles
shall enter in. The weeping, etc. The article points to a well-
known figure applied to this subject. While most of the descriptions
of this awful future state are figurative, all the figures point to a reality
which is beyond description. Since the merciful Saviour teaches nio.st
about this matter, we are not merciful if we omit it. When ye
shall see, etc. The description is fuller and more vivid than in Mat-
thew. The Jews are addressed directly, and the gathering of the
prophets added to that of the patriarchs. The delights of the Messianic
214 LUKE XTII. [13: 29-31.
29 forth without. And they shall come from the east
and west, and from the north and south, and shall 'sit
30 down in the kingdom of God. And behold, there are
last which shall be first, and there are first which
shall be last.
CHAPTER 13: 31-35.
Our Lord's Reply to the Menace of Herod.
31 In that very hour there came certain Pharisees, say-
ing to him, Get thee out, and go hence : for Herod
1 Or. recline.
kingdom were represented by the Jews under the figure of a feast
with tlie patriarchs. The prophets are contrasted with the unbe-
lieving Jews, since both were descendants of the patriarchs. Your-
selves. Matthew: ' the sons of the kingdom.' Cast forth with-
out. By a change of figure they are represented as cast out from the
privileges to which their position as children of the covenant should
have led them. Children of Christian parents should ponder thia
saying.
Ver. 20. And they shall come, etc. This is a prophecy of the
ingathering of the Gentiles. It is fanciful to discover a reference to
the progress of successful missionary effort from east to south as re-
ferred to. Our Lord does not say 'many' here, as in Matt. 8: 11,
since this would have been too direct an answer to the question (ver.
He would make prominent, not the number, but that those thus
addressed, confident in their Jewish position, were in the greatest
danger of not being saved.
Ver. 30. And behold, there are last, etc. This proverbial
fxpreinn occurs in Matt. !'.: .'50; 20: 16, and is illustrated liy the
pa nil >le of the vineyard laborers. Here the saying seems to be applied
to the ingathering of the guests, just spoken of; not simply to the
Jews and (ientiles as such, but to individuals and churches and na-
tion- all through the ingathering. For example: the church at Jeru-
salem and her (ienlile oli'-shoots ; the Oriental churches. Modern his-
tory furnishes many instances.
Our LorJ't Reply t<> tin- Minuet of llrroil, vers. 31-35.
Pecillinr I" Luk". On tin- rlmini; VITH<M. rump. M:ilt '.',: "~ .'I'.i. wlii-ri- a nimiUr
l.iiii'-iit.iiKni i- foiin.l. lint I|I>T. U ii., rc-iimiii fur mipposin^ lli.it it \\.-i-i imt p-pcali-il.
il, f .mi. illi'l tin- c-'.mir, lion with V li:it pnv.-ili-s i- <
Ver. .'51. In that very hour. This is (lie correct translation of
the bolter established (Ireek text. Certain Pharisees. They may
have leen sent by Herod, and were the agents beat adapted for his
13 : 32, 23.] LUKE XIII. 215
32 would fain kill thee. And he said unto them, Go
and say to that fox, Behold, I cast out * devils and
perform cures to-day and to-morrow, and the third
33 day I am perfected.* Howbeit I must go on my way
to-day and to-morrow and the day following: for
it cannot be that a prophet perish out of Jerusalem.
1 Gr. demons. * Or, I end my course. Amer. Com.
purpose, because their party was in opposition to him. Our Lord's
reply intimates this. Herod may not have wished to kill Jesus ; but
the desire, now to see Him and now to get Him out of His territory,
agrees entirely with the character of that ruler. To threaten thus
without really purposing to carry out the threat, to use Pharisees, his
opponents; to report the threat, is the cunning of ' that fox.' The
Pharisees may have desired to induce Jesus to go to Judaea, that they
might have Him in their power. Go hence. Our Lord was proba-
bly in Periea, part of Herod's territory, and that part too in which
John the Baptist had been put to death. Others infer from chap. 17:
11, that He was still in Galilee; but this we consider highly improbable.
Ver. 32. That fox. A figure of cunning and mischief. Herod
deserved the name. As the Greek word for ' fox ' is feminine, it is
possible that the term points to Herod's loss of manliness through the
influence of Herodias. But it is not certain that this was spoken in
Greek. Perform cures. Our Lord mentions His works, because it
was these, rather than His words, which had excited Herod's anxiety
(chap. 9: 7). To-day and to-morrow, and the third day I
am perfected. The marginal rendering of the Amer. Revisers: 'I
eud my course,' is more exact. It is most naturally explained : I
shall remain in your territory three days longer, which may mean
' a very short time.' Some, however, refer them to His present work
('to-day'), His future labors ('to-morrow'), and His sufferings at
Jerusalem ('the third day'). Such a sense would not only be unu-
sual, but it is opposed by the next verse, where the third day is a day
of journeying, not of death. The word used is in the present tense,
because our Lord would tell Herod that the future to Him is certain.
Ver. 33. Howbeit I must go on my way. Although I will
remain working in your territory for three days, I must still be jour-
neying. The word here used is the same as that in the threat : ' go
hence' (ver. 31). During these days of labor our Lord will be jour-
neying, and He must do so. This journey will be out of Herod's ter-
ritory, it is. true, but not because of Herod's threat. He did not fear
death, for He was going to meet death. The necessity of the journey
lay in this : for it cannot be that a prophet perish out of
Jerusalem. 'It cannot be' (peculiar to this passage) indicates moral
impossibility. Jerusalem had monopolized the slaughter of the pro-
phets. John the Baptist was an apparent exception.
216 LUKE XIV. [13: 34, 35-14: 1.
34 O Jerusalem, Jerusalem, which killcth the ]>roj>hets,
and Stoneth them that are sent unto her! h\v often
would 1 have gathered thy children together, even as
a hen (/(ith<'rct/i her own brood under her winps and
35 ye would not ! Behold, your house is left unto you
ilaoilfifc: and I say unto you, Ye shall not see me,
until ye shall say, Blessed is he that couieth in the
name of the Lord.
CHAPTER 14: 1-24.
* TJie Son of Man Eating and Drinking.'
11:1 AND it came to pass, when he went into the 1.
of one of the rulers of the Pharisees on a sabbath to
Vor. "A. O Jerusalem, etc. Luke has not said a word of our
Lord's being at Jerusalem ; but this implies a ministry there
Which killeth, etc. In this clause, both here and in Matt hew, the
II. V. properly substitutes the third person. The city is characterised
as a murderess of God's prophets and messengers. Her own brood.
Peculiar to Luke. And ye would not, contrasted with -how olten
wuld I;' the responsibility was theirs, as individuals; notice the
change tn the plural.
Vi-r. '','>. The word translated 'desolate' is omitted by the best
authorities, but is supplied in the H. V. to bring out the entin-
of the rest of the clause. Godct and others explain 'left unto you,'
to your own care. And I say, etc. Matthew: 'for.' There the
is given, since the Lord was then finally leaving the temple:
here the reference is more prophetic. ' Henceforth,' which in Mat-
thew mark-; the beginning of the desolation at that moment, i~ not
found here. These little things show that this was spoken at an ear-
lier time. Some belittle the prediction by referring it to our Lord's
triumphal entry ju-t before tin- l'.i--Mvcr, when the people cried :
ic. .leru-alem. however, did not say this, but said: 'Who
'." (Matt 121 : Hn. and objected ,chap. 1'.': "A.. It i> far more
natural to suppose that already our Lord mourned over the impending
fate of the holy city.
' Ti. '! 'it Kiitin;/ iiinl Drinking, 1 TCrs. 1-24.
IVnilhir t" I.ukr. T\\f i-Titln- iwuwnjre, "I 1 t" v er. 24, narrates whut t"<,k pl:irc at A
Hi- li'..i- <{ a I'liiiris. II tin- S.iblwtli. i\ .1 hiut I-.TI nptly Myl.'.l ' tin- Son ,,f
n-.-n liliTiillv. tin* friwt <K-rurrf.l
'I'hi- |8faK<' ' :i f" 1 "" iKirasripln in tl.c It V.
Yen. I i, uarrali: lh>- ti--. .:.:..- t .. HMD with thu ijmj^y ut tie- liuum; uf tin 1'harisoe
14: 2-5.] LUKE XIV. 217
2 eat bread, that they were watching him. And behold,
there was before him a certain man which had the
3 dropsy. And Jesus answering spake unto the lawyers
and Pharisees, saying, Is it lawful to heal on the sab-
4 bath, or not ? But they held their peace. And he
5 took him, and healed him, and let him go. And he
said unto them, AVhich of you shall have *an ass or
an ox fallen into a well, and will not straightway draw
1 Many ancient authorities read a son. See chap. 13: 15.
evidently before the feast. Vers. 7-11 tell of a lesson of humility for the assembling
guest-". Vers. 12-14 were addressed to the host, in regard to the proper guests to be
invited to a feast. Vers. 15-24 contain the parable of the Great Supper, in response
to the exclamation of a guest. This parable must be carefully distinguished from the
similar one in Matt. 22 : 2-14 (that of the marriage-feast of the King's Son).
Vers. 1-6. THE HEALING OF A MAN WITH THE DROPSY.
Ver. 1. One of the rulers of the Pharisees. Possibly a mem-
ber of the Sanhedrin, but certainly one of the influential, leading men
of the party. On a sabbath. The Jews gave feasts on the Sabbath,
the food being prepared the day previous. The custom gave rise to
great abuses, though doubtless the letter of the fourth commandment
was observed. A number of guests were present, mainly Pharisees
(vers. 3, 7). Were watching him The Pharisees, since that
class was last spoken of, were watching if He would do or say any-
thing which would furnish a pretext for opposing Him. The hospi-
tality was hostile.
Ver. 2. A certain man which had the dropsy. Evidently
this incident took place before the meal (ver. 7). The man was not
a guest (ver. 4), and seems to have been placed there by the Pharisees
with a view to entangle our Lord. They thought He might fail to cure,
or by curing on the Sabbath lay Himself open to the charge of Sabbath
breaking. The next paragraph indicates that the guests had not yet
taken their places.
Ver. 3. Answering, i. e., the thoughts of the Pharisees. Is it
lawful, etc. This unexpected question evidently embarrassed them.
If they answered yes, the occasion of finding fault was taken away ;
if no, they could be charged with want of compassion.
Ver. 4. But they held their peace. They could attend feasts
on the Sabbath, but could not say that it was right to heal the sick.
Formalism is always thus inconsistent. Their silence was a confession
of defeat, however. Then came the healing. Sent him away.
He was not a guest. The rebuke was not given until after the man
hail been sent away.
Ver. 5. Shall have an ass or an ox. The reading in the margin
is sustained by the weight of evidence, and accepted ly nearly all recent
218 LUKE XIV. [14:6-9.
6 him up on a sabbath day? And they could not an-
swer airain unto these things'.'
7 And lie spake a parable unto those which Avere bid-
den, Avhen he marked ho\v they chose out the chief
8 seats ; saying unto them, When thou art l)idden of
any man to a marriage least, "sit not down in the chief
; lest haply a more honourable man than thou he
9 bidden of him, and he that bade thce and him shall
come and say to thec, Give this man place; and then
1 Gr. recline not.
critical editors find commentators. The reading in the text can readily
be accounted for, and although found in Aleph, is far loss lik.
have been the original form. It is less difficult ; it could have hoeri
taken from chap. 13 : 15; the other reading is sustained hy a strung
combination of manuscripts. The thought of the marginal roadi 1
'thy son, or even thine ox only,' and the inference is: If on th<
b.uli you help what is your own, thou help others (love thy neighbor
as thyself ). The common reading : 'an a<s or an ox,' suggests the
same argument as in chap. 13: 15, 16; if you w mid do this f>r a
dumb animal, much more for a human Koing. Fallen into a well.
As in chap. 13: 15, 16, vtc find here an analogy lietwoen the
rite 1 and the condition of the dropsical man; the danger in the well
was that of drowning.
Ver. 6. And they could not. The argument was conclu
Thus thwarted and overcome, they doubtless hated Him the more.
Ver. 7. A parable, in the widest sense, since the language is to
be taken literally, though made the La-is of a general moral lesson
(ver. 11). Those which weie bidden. The invite 1 quests, evi-
dently ninne-oiis, were now seeking their phu-es at the Uhle, doubtless
employing some little arts of management to secure the chief seats
(eomp. Matt. _;; :
. 7-11. DlSCiit K-K Ti> TICK (il l>is us III MII.ITV.
Ver. 8. To a marriage feast. The greatest festivity, where
question- of place were (and arc still) eon-Mere 1 of mo*t iui|>ori
The ti 'ice to the feast of the kingdom of ti.,d;
lint this is not the primary thought. Our Lord immediately after
nts tin- c'a-s whom lie is n.iw addro--in;_ p a- invite, 1 t,> that
tending it (ver. IS . The mention of an ordinary
-ueli a-< the one they were atleridirig. might liave made the ]<-
hnke too pointed. More honourable, etc. Such a one woiil 1 lie,
entitled to the higher plaeo, and at a wedding would olitain it. as the
next ver-..- -how-, lint thi- re-ult is not tlie main reason for not taking
the highest i
He that bade thee. The proper person to decile 1> >th
14: 10-12.] LUKE XIV. 219
thou shalt begin with shame to take the lowest place.
10 But when thou art bidden, go and sit down in the
lowest place; that when he that hath bidden thee
cometh, he may say to thee, Friend, go up higher :
then shalt thou have glory in the presence of all that
11 sit at meat with thee. For every one that exalteth
himself shall be humbled; and he that humbleth him-
self shall be exalted.
12 And he said to him also that had bidden him, When
thou rnakest a dinner or a supper, call not thy friends,
nor thy brethren, nor thy kinsmen, nor rich neigh-
bours; lest haply they also bid thee again, and a
in the primary and deeper applications of the parable. And then
thou shalt begin with shame. Begin ' hints at the lingering in
the coveted place, and the shame rises as the crestfallen one goes lower
ami lower. The lowest place. Farthest away from the honorable
places, since the intermediate ones would be already occupied.
Ver. 10. The opposite course and its results are described. That.
Our Lord does not bid them take a low place, for the purpose of being
put higher. That would be false humility. This result is the purpose
of God, who commands this conduct. Have glory, in contrast with
'shame' (ver. 9). 'Worship' (A. V.) was intended to convey the
same idea. There is nothing to warrant the idea that our Lord and
His disciples were themselves in the lower places, and ought to have
been invited to come up higher. Such hints about promotion at a
Pharisee's feast would not come from our Lord.
Ver. 11. Humbled. The same word in both clauses. The A. V.
varies unnecessarily. The principle here set for*i was repeated by
our Lord on a number of occasions (Matt. 23: 12; Luke 18: 14),
and formed one of the main truths of His teaching. We are to apply
it in the widest sense, but especially with reference to the kingdom of
God (viewed as a feist), into which state of exaltation only the humble
enter, while those who exalt themselves, not only do not enter, but
are cast into a stute of positive abasement.
Vers. 1214. LESSON TO THE PHARISEE WHO OAVE THE FEAST.
Ver. 12. To him also that had bidden him. * These remarks
imply that the host on this occasion had invited the chief persons of
the place, and that he expected to receive some return from them.
It was probably in a town in Perjea, neither a large city nor a rural
district, but just of that intermediate kind, where questions of posi-
tion are deemed so important. The whole account is exceedingly apt
and true to life. Call not thy friends. ' Call ' here means more
than ' invite ;' it implies a loud calling, au ostentatious invitation, so
220 LUKE XIV. [14:13-15.
13 recompense be made thee. But when thou makest a
feast, bid the poor, the maimed, the lame, the blind ;
1 J and thou shaft be blessed ; because they have not
whercirith to recompense thee: tor thou shalt be re-
compensed in the resurrection of the just.
15 And when one of them that sat at meat with him
heard these things, he said unto him, Blessed is he
that the whole town knows of the entertainment. The word will bear
pondering wherever people sound a trumpet before their feasts 'lliis
is not a positive prohibition of entertaining one's friends and neigh-
bors. Such intercourse is taken for granted. What is forbidden is
the thought that this is fix/>itii/iii/, or in itself praiseworthy. A re-
compense be made thee. Feasts, etc., are largely mere matters
of business, not of kindness. Taken in connection with ver. 14, this
implies that everything of that kind, however allowable, has no hipli
moral quality, results in no reward in the future world. All expenses
for entertainments, for which we expect a return, are expenses for
self, and not for others. If such entertainments prevent real charity
(ver. 13), they are forbidden.
Ver. l.'J. Bid. Not the word used in ver. 12; the quiet invitation
is meant. Sounding a trumpet before such a feast is forbidden iu
Matt. 16 : 1, '2. The poor, etc. This is to be taken as including all
modes <>f providing for the wants of the classes referred to. There is
little danger that it will be understood too literally. As the same
< are spoken of in the parable (ver. 21), it is a fair inference
that in so doing we follow (Jod's own example.
Ver 11 And thou shalt be blessed; because they have
not wherewith to recompense thee. This implies that the
lence has been done without hope of return, excluding the re-
compense from ' th* praise of men.' '1 he proof that the blessing will
come is it Med : for thou shalt be recompensed, etc. Karihly
recompense amounts to nothing: it gives no blessing. All outlay with
the hope of return is a mere squandering upon self. l?nt providing
for the poor, etc., is Icndinir to the Lord ; lie will repay it, and His
promise is the seeurity for the blessedness referred to. Our Lord, of
course, does not here encourage charity fur tin- //'//y/'/.sv of obtaining a
future reward. The reward comes; but it is -till of grace. -In the
resurrection of the just. This refer- to the first resurrection, and
implies ii .v, ,! one icomp. 1 Cor. 1f>: '2'2 ; 1 The-**. \ : ID; Kev. '_'(>:
Our 1,'n-d -i\- nothing of an intervening millennium ; but the
guest who spoke next evidently alluded to it.
V . !."'_' I. Tin I'M: \i:l.K ni i nt (ir.l \ r SriT-ER.
Vers. !",. 'When one of them. It is evident, both from the com-
pmv to which tliis -one' belonged, and from the parable his remark
called forth, that he showed no special sympathy with our Lord.
U : 16-18.] LUKE XIV. 221
16 that shall cat bread in the kingdom of God. But he
said unto him, A certain man made a great supper;
17 and he bade many: and he sent forth his l servant at
supper time to say to them that were bidden, Come;
is for all things are now ready. And they all with one
consent began to make excuse. The first said unto
him, I have bought a field, and I must needs go out
1 Gr. bond-servant.
Some think his exclamation was merely an attempt at a diversion ;
since our Lord's remarks were unpleasantly telling. It is more pro-
bable that the man, hearing of the resurrection of the just, at once
thought of the great feast (the millennial feast), which the Jews ex-
pected would follow, and thus spoke with the common Jewish idea
that his admission to that feast was a certainty.
Ver. 16. But he said unto him. The force of the parable, as
an answer to the guest, is this : ' What advantage can it be that you,
with all your seeming enthusiasm, praise the happiness of those who
eat bread in the kingdom of God, if you, and those like you, although
you are invited, refuse to come.' The parable of the wedding of the
King's Son (Matt. 22: 2-14), delivered later, is much stronger than
this one, bringing out more fully the thought of judgment. A cer-
tain man. Here representing God, since the parable conveys a les-
son about eating bread 'in the kingdom of God' (ver. 15). A gieat
supper. The figure suggested by the last remark is taken up. God
prepares 'a feast of fat things' (Isa. 25: 6), which is to culminate in
the marriage-supper of the Lamb. The immediate reference is to gos-
pel privileges. While the Lord's Supper is not directly alluded to, it
may well be regarded as the sign and seal of the privileges here repre-
sented, and as the pledge of the more glorious feast in the future.
And bade many. The 'many' represent the Jewish nation, but
especially the Pharisees and the rulers (see ver. 21). The first invita-
tion was given through the ancient prophets, the feast being still in
the future.
Ver. 17. Sent forth his servant. This was usual in the East (comp
Matt. 22 : 3). As but one servant (see margin) is spoken of, and but
one such invitation, we must understand this as representing Christ
Himself, who came to those invited, saying: come, for things are
now ready, i. e., 'the kingdom of heaven is at hand' (Matt. 4: 17).
See further on Matt. 22: 4. The immediate invitation is based on the
fact, that preparation had been made. 'All' is to be omitted, but is a
correct explanation of the full sense. The gospel, telling of the facts
of salvation, repeats this announcement ; it is always a message sent
through Christ ('His servant').
Ver. 18. And they all. The exceptions among the rulers and
Pharisees were so few, that this feature of the parable might well be
222 LUKE XIV. [14: 19-21.
i;> and sec it : I pray thec have me excused. And an-
other said, I have hoiurht five yoke of oxen, and I
t<> prove them: 1 pray thee have me excused.
2 i And another said, I have married a wife, and there-
21 fore I cannot come. And the 'servant came, and told
his lord these things. Then the master of the house
beini; an^ry said to his '.-rrvant, Go out quickly into
the streets and lanes of the city, and bring in hither
1 Gr. bond-servant.
thus stated. With one consent, or, 'accor<l.' All in the same
spirit, although the excuses are different as well as the manner in
which they were made. All were prompted ly w>rliU'ii. -..?, though in
different forms. To make excuse. They acknowledged the obli-
gation to some extent. I have bought a field, etc. This repre-
sents the man of business, occupied with hi- posstw-ious, yet not dis-
courteous, but pleading necessity: I must needs go out and see
it. Not that he had bought it without seeing it, but that it i;
looking after, or it may refer to a chance for a bargain, which depended
on his going out to see the land j\i<t then.
Ver. I'.t. I have bought five yoke of oxen. This one i
hindered by his possessions; but he does n..t plead neee^ity : 1.
going to prove them, had started as it were, and preferred nut to
alter his plan. The fir-f n-pre-'-nts .me so /./vx.W with business, that
he thinks he cannot find time to attend to a higher obligation which
1 acknowledge* ; the ^emnd. one so >rhily
plans that IIP will not relinquish them, though he feels that he must
excuse his conduct.
Ver. 20. I have married a wife. According to the Mosaic law
(l>eut. L' 1 : "i), a newly married man was free from military duty fi.r
a year. Hence the abrupt tone: and therefore I cannot come.
Horn- 11 the mo-t prfsiiiL r . a> they :ire also when
'.ed the ino*t |'i"Us; but the excuse was not valid: the invitation
had been :> t'oro, the wife should have bei-n induced
witli him, etc. l'.ai-k nf all this lies the thought, that worldly yn.
tt"ii hindered this one.
'Jl. Being anpry. Hod has 'wrath' in such circumstances.
Go out quickly. This substitution of guests t..ok place at once,
1" tli in th Into the streets and lanes of
the city. Still in the city, /. r., among the .lews. The poor,
in ver. l:i. l-'roln tlie-e no e',
were to be feared : ' the blind bail no tii-ld to view, the hime coidd not
go behind his oxen, the maimed had no wife who could have hindered
him Ir v the feeling of poverty could have held them
buck; but this feeling also vanishes, since they must be in a friendly
14:22-24.] LUKE XIV. 223
22 the poor and maimed and blind and lame. And the
1 servant s,aid, Lord, what thou didst command is done,
23 and yet there is room. And the lord said unto the
1 servant, Go out into the highways and hedges, and
constrain them to come in, that my house may be filled.
24 For I say unto you, that none of those men which
were bidden shall taste of my supper.
1 Gr. bond-servant.
way led in by the servant.' (Van Oosterzee.) They represent the
wretched and despised, 'publicans and sinners,' whom the 'servant'
quickly brought in ; since already they listened eagerly to the Saviour.
But the absence of hindrance did not imply fitness for the feast.
Ver. '2'2. What thou didst command is done. Indicating
the rapid success among this class. Strictly speaking, the servant
implies that he had already done this after the first had excused them-
selves, and before he returned to the Lord. And so it was : Before
our Saviour went back from earth, He had already invited this class,
and was leading them in. And yet there is room. The servant
would have the guest-room filled. Bengel : ' Not only nature, but
grace also, abhors a vacuum.'
Ver. 23. Go out into the highways and hedges. This re-
fers to the spread of the gospel among the Gentiles. ' Quickly ' is not
added, for this was a work of time. This succeeds the return of the
servant, aa the calling of the Gentiles did the Ascension of Christ.
This going out was done through others, and it may be intentional,
that there is no mention of the same servant's himself undertaking
this duly. Constrain them to come in. Moral constraint alono
is meant. True missionary zeal so differs from all other impulse, that
it may well be spoken of as a 'constraining' of men to enter the
kingdom of God. That my house may be filled. The number
of guests will be 'furnished:' God's purposes of mercy will not fail.
Ver. 24. For I say to you. It is a question whether this is the
language of the giver of the feast or of Christ in His own person. Our
Lord is represented as 'servant' throughout the parable, and 'my
supper' seems more appropriate in the mouth of the lord of the ser-
vant ; but ' you ' is plural, and we have no mention of any one else
th.in the servant as present during the conversation. The whole dis-
course gains greater vividness and point, if we regard the parable as
closed in ver. 23, and our Lord as directly applying it here. And this
is the more likely, since the whole lesson of the parable is summed up
in the words : None of those men .... shall taste of my
supper. As if He would say: Tins is the eating bread in the king-
dom of Gdd. t i which you look forward; though it is God's feast, to
which God has invited, it is 'my supper,' given in my honor, though
I have come 'in. the form of a servant' to invite you ; and none of you
2J4 LFKI: xiv. [U: 25-27.
CiiAi-TKii 14: 23-35.
Discourse to the Multitudes on Tntr Diatipleship,
25 Now there went with him great multitude's: and lie
26 turned, and said unto them, It' any man eomcth unto
me, and hateth not his >\vn lather, and mother, and
wile, an<l children, and brethren, and si.-ters, yea, and
27 his own life also, he cannot be my disciple. Whom-
ever doth not bear his own cross, and come alter me,
will enter, because in refusing me. you refuse to obey the s
summons of God who has before invited you through His word. This
discourse probably increased the already pronounced hostility.
Discourse to (lie Jfnftitin!cx on Tnii- Ditciplfxhip, vers. 25-35.
The discourse was delivered, on the way to Jerusalem, ] n.KiMy very shortly after
the meal in the 1'harUt-e's 1-24). The pluce was therefore I'l-ririi, and the
time one of the three days referred to in chap, l.'l : :'.'J, X\. He W:LS followed hy multi-
tudes, and yet was on the direct road to death The nearer !! n]'ir ":u -lied :
passion, the more drridedly must He test tliueo who ?re follow iu.^ Him, revealing
more and more the hi>rh requirement* of dUrii.lefhip. Tip' ^-i-min J\ ,-ieni I..
was uttered out of love, i . ]>repare those in earnest fur the rt-alit HI, and
to separate the wheat from the chaff.
Ver. 25. .There went, etc. A continued journey with Him is
mount. The multitudes were probably from different places: those
who originally followed Him from (lalilee, others from iVrm. and
various companies on the way to the approaching Passover
Ver. 2i). If any man cometh, etc. Comp. on Matt. I"
which was addressed to the Twelve. 'The more forcible
in tin- compared with Matt. 10: 37, are best accounted lor
by the different circiiiii>tancc-i : thesi- words were spoken with special
i-.-t'iTciiri- to the severe trials immediately impending' (Bible Oooim.).
Hateth not. The demand is for supreme love to Christ : father,
and mother, etc., arc placed here MS oljci-ts which may and often do
inti-rt'crc with thi^ Miprcme love. In so far as tii- y ,1,. this, (hey MTC
to be hated, n it actively and personally, but generally. The metming
will be-t appear, if we notice the crowning thought: yea, and his
own life also. This cannot, of cmr.-e, mean that a man should ac-
tively hate his lif.. ,,r oul, fur then he must kill himself to become a
Christian. All i -lely to the sphere of the lower life, as
it. mii-t tic .././/'..-../ in heart, i. r. . actually
r to love implies the power to hate, A 1 ford : 'This
hate is not only cuiiM-tent with, but absolutely necessary lo the very
highrM kind of love. It is that element in love which makes a man a
md Christian friend, not for time only, l>ui for eternity.'
_'7. Whosoever doth not bear his own cross. The.
14 : 28-31 ] LUKE XIV. 225
28 cannot be my disciple. For which of you, desiring
to build a tower, doth not first sit down and count the
29 cost, whether he have wherewith to complete it ? Lest
haply, when he hath laid a foundation, and is not able
to finish, all that behold begin to mock him, saying,
30 This man began to build, and was not able to finish.
31 Or what king, as he goeth to encounter another king
in war, will not sit down first and take counsel whether
he is able with ten thousand to meet him that cometh
reading 'his own' has the weight of evidence in its favor, though
Aleph is against it. The same thought occurs in Matt. 10: 38; 16: 21;
Mark 8: 34; Luke 9: 23. Notice that both verses speak of bfiny a
disciple, not simply becoming one. The permanent requirement of
discipleship is stated. The meaning of this reference to bearing the
cross became mororand more clear, as the Lord came nearer to His
own cross.
Ver. 28. For which of you. By two illustrations our Lord
enforces the requirements just stated. To build a tower, a struc-
ture of some importance, and involving considerable expense. The
prudent way is described : first, the plan ; second, the careful con-
sideration of what is required to carry it out ; third, the examination
whether the resources will suffice.
Yers. 2 ( J, 30. Lest haply, etc. The probable consequence of any
other way of proceeding is described : first, failure to finish ; second,
the mockery of others at the failure. The leading thought here en-
forced is : entire self-renunciation is necessary to be a disciple of
Christ The building the tower represents the purpose and wish to
be such a disciple ; the counting the cost, the careful consideration of
the requirements of discipleship (self-renunciation) ; then comes the
question of ability to meet them. Our Lord does not say that if the
means are insufficient, the design should be given up, since He invites
all to become His disciples. In one sense the means will always be
insufficient, since no one is able of himself to meet these requirements;
in another, they will always be sufficient, since we can ever look to
Christ for strength. Our Lord here presses the one point of the great
necessity for earnest consideration of the requirements He had an-
nounced and proper self-examination, in view of the folly of any other
course, both then and now. The world has not laughed without rea-
son at the half-Chrii)fcinity which has resulted from such spasms of
piety.
Ver. 31. Or what king. The former illustration gives promi-
nence to the folly, this to the danger, of following Christ without due
consideration of the requirements of discipleship (self-renunciation).
Going to battle against overwhelming odds is dangerous folly. The king
with ten thousand represents the man who would become a disci-
15
226 LUKE XIV. [14:32-35.
32 against him with twenty thousand? Or eta-, while
the other is yet a great way off, he sendeth an ainl>as-
33 sage, and asketh conditions of ]ra< <-. So tht'ivt'ore
whosoever he be of you that renounceth not all that
34 he hath, he cannot be my disciple. Salt therefore is
good r but if even the salt have lost its savour, wlu-iv-
'''> with shall it be seasoned? It is fit neither for the
land nor for the dunghill: men cast it out. lie that
hath ears to hear, let him hear.
pie, and the original indicates that this is all the force he can muster.
The other king, with twenty thousand, represents God. For the
natural man is at variance with (MM!, and when one would become a
Christian, the first feeling if that God with His holy law is corning
against him. The original indicates that the forces of this king are
simply those he chooses to employ, not all he has. Success is hope-
less, if we strive with Him. Here the inadequacy of our resources
conies out.
VIT. o2. Asketh conditions of peace. This represents our
throwing ourselves upon God's mercy in \icw of our own insufficiency.
A Christian's weakness is Ins strength.' Thus the previous illustra-
tion is supplemented. This making of peace opposes the view that the
conflict is with Satan or with sin. We are naturally at peace with
When we feel that Satan is too powerful an ad\ersary, we do
not make peace, or a>k for an armistice. hut a>k dod to help us, and
until we turn to Him, we never feel that Satan is an adversary. An-
other reason for preferring the other interpretation is that it alone
Brings in a gospel thought of mercy, which would scarcely be wanting
even in so severe :i discourse.
''.. So therefore, etc. The illustration* are applied to the prin-
ciple laid down in vers. 26, 27. Unless one is prepared to do this,
after due COHM deration, and with a full view of his own insufficiency,
he cannot be my disciple.
Ver :'. I. Salt therefore is good. 'Therefore' connects this
favorite aphorism with what precede*. It i pond then to he my dn-
ciple. in the way of sclf-rentinciati'in, and thus to lie the means of
ving spiritual life among men. just as salt does in the natural
world; but if even the salt, which is very unnatural and unlikely,
have lost its savor, if my disciple through i return to olfihness
loses this peculiarity, wherewith shall it be seasoned? Our
I.ord is warning from a human point of view, and not giving pn>mi-
:. Almighty sustaining power, a in passages QkeJohfi
Tin- -am-- n-mark applies to \,-r. '_".(.
Neither for the land nor for the dunghill. Fuller
than Mati. 5: I'i: -good for nothing.' It is not useful directly or
15: 1, 2.] LUKE XV. 227
CHAPTER 15: 1-32.
Parables illustrating God's Mercy to Sinners.
15: 1 Now all the publicans and sinners were drawing
2 near unto him for to hear him. And both the Phari-
indircctly. Men cast it out (emphatically), because it is thus use-
less. The fact that the figure of salt is here used in a different way
from Matt. 5 : 31 and Mark 9 : 50 shows that the saying was repeated.
Since the form is almost identical with that in the Sermon on the
Mount, this furnishes another caution against assuming the identity
of similar utterances recorded in different connections by the several
Evangelists. He that hath ears to hear, etc. This common for-
mula calls attention to the importance of what had been said, implying
that it has an application to all the hearers, and admonishing them to
make that application to their hearts.
CHAPTER 15: 117: 10.
A single discourse, consisting mainly of parables. This was delivered during the
journey from Persea to Jericho, and occasioned by the fact that the publicans and
sinners now attached themselves in large numbers to our Lord. The severe remarks
mentioned in the last chapter (vers. 25-35) probably led to this concourse. Against
our Lord's reception of this class, murmurs were uttered by the Pharisees, and tin jirxt
dirisi'in of this discourse (chap. 15) was addressed to them ; the second (chap. 16: 1-13)
was addressed to His disciples; the third chap. 16: 14-31), on occasion beiug given, to
the Pharisees again; and the closing part '.chap. 17 : 1-10) to the disciples.
Parables illustrating God's Mercy to Sinners, vers. 1-32.
Chap. 15 consists of three parables, all enforcing the same general truth : God's
mercy to sinners, and all making a contrast between the penitent sinner and the self-
righteous Thus the murmurs of the Pharisees were answered The parables, how-
ever, present different types of lost sinners. Bengel and Alford regard the first 'lost
sheep/ as a representation of a stupid and bewildered sinner; the second ithe lost piece
of money) of a sinner unconscious of himself and his own real worth ; the third (the
prodigal son' of the conscious and voluntary sinner, the most aggravated case. Hence
there is a climax in the representation of God's mercy.
Vers. 1, 2. THE OCCASION OF THE DISCOURSE.
Ver. 1. Now all the publicans and sinners. Not all kinds,
nor all without exception, but very many, so that this was the rule.
Were drawing near. At this time were occupied in thus coming.
There was an increasing throng of these classes, with one distinct pur-
pose : to hear him. It was precisely these who felt they had no
means to build the tower, no forces to meet the opposing King ; and
hence they sought resources from One who manifested power, and
through Him desired ' conditions of peace.'
Ver. 2. Murmured ('were murmuring'), among themselves.
228 LUKE XV. [15: 3-6.
sees and the scribe* murmured, saving, This man re-
ceiveth .sinners, and.eatcth with them.
3 And he spake unto them this parable, saying,
4 What man of you, having a hundred sheep, and
having lost one of them, doth not leave the ninety
and nine in the wilderness, and <n> after that which i.s
5 lost, until he find it? And when he hath found it,
C he layeth it on his shoulders, rejoicing. And when
he cometh home, he ealleth together his friends and
his neighbours, saying unto them, Rejoice with me,
Tli.it they <li<l not speak thus to our Lord Himself, is evident. This
man. The expression does not necessarily imply contempt. Re-
Ceiveth sinners. His enemies said this in reproach : hut it is im-
portant evidence of n lilessed truth. He received this class of people
unions His followers. Aud eateth with them. <'omp. Matt. I 1 .':
K). Our Lord admitted tliei.. to social intercourse. 'l'\i\~, was deemed
by the Pharisees a lowering of Himself, and perhaps of them, sia<-e.
they had admitted Him as a -ruesi ;l t t heir entertainments (chap. 14: 1,
etc.). The murmur was occasioned by the present conr..urse; hut it
referred to the habitual conduct of our Lord. Only by His power call
we remain in the company of sinners and he uncontaminated.
:'. 7. Tin: PARABLE or IHE LOST Sntr.v. Cntnp. Matt. 18: 12 14, whrm the
wimi 1 puralili' orrurs. Tlirrr, huwrvi-r. i>nr I.unl lirin^s out lln- jiri-i-i<iii<iii-s< of tbo
<nii- hli.-i'ji ('tin- littlo one' ; ; hero, the mercy of the Hhcpherd in net-kin;; ami nJ.iirinK
over the one dln-i-]..
Ver. 4. Having lost one of them. In Matthew the going
fist ray is mentioned ; here the Shepherd's !'><- !- empha-i/ed. There
can be little doubt that the immediate application i< to the cla^ repre-
sented by 'the publicans and sinners' (ver. 1). Comp. the parable of
Ul6 Good Shepherd l"hn Kt: 1 l'i x i. which had been uttered but ft
few months before. The ninety and nine in the wilderness,
l. f.., in the aci-ii-tomed ],:i-ture: imt :i desert place. a< mi^'ht lie -ii]>-
pn-ed. In Matthew the pluee whit her the one sheep lia-^ wandered is
mentioned; here the ninety and nine come into greater jirnmii.ence.
The shepherd evidently represents the Son of (!.,d. It wa< His ollicc
!. the l.*t s) p (K/ek. 88: ''-. 11. '-'-I: yet with this they found
fault. Until he find it. The pcr-i-tent <eekincr is indicated more
fully than in Matthew : if so be that he find it.'
Ver. .">. Upon his shoulders. He dnes nut punish it, nor oven
drive it hack, but can !- li :n wandering, while lie Himself
is rejoicing.
\ er. ii. And when he cometh home. This refers to the whole
15 : 7, 8.] LUKE XV. 229
7 for I have found my sheep which was lost. I say
unto you, that even so there shall be joy in heaven
over one sinner that repenteth, more than over ninety
and nine righteous persons, which need no repentance.
8 Or what woman having ten pieces of silver, if she
lose one piece, doth not light a lamp, and sweep the
1 Gr. drachma, a coiu worth about eight pence.
process by which the ignorant and bewildered sinner is brought into
safety. It does not mean, brought to heaven personally, but where
there is ground for 'joy in heaven' (ver. 7). Bis friends and his
neighbors. Evidently the angels (ver. 10), and probably those
already saved and in glory. The greatness of the joy is represented
by the need of others to share it. For I have found my sheep
which was lost. Pity and love are combined in the expression.
The shepherd is the owner. The flock meant originally the house of
Israel. What an owner would do from self-interest, our Lord does
from love for His own. Because He is the Son of God, His own glory
is always promoted by His love ; the two cannot be sundered.
Ver. 7. I say unto you. He could tell of 'heavenly things' on
his own authority (John 3: 11, 12). Joy in heaven. In all such
cases. The persons who rejoice are mentioned in ver. 10. Ninety
and nine righteous persons, 'just men,' which (who are of
such a kind as) need no repentance. This is the main point of
the parable. The ' ninety and nine ' represent those who think them-
selves righteous. It was the opposition of this class which occasioned
the parable. In Matthew, the inhabitants of other unfallen worlds
may be meant ; but that application is less apt here. The ' ninety and
nine ' were part of the flock, for the original application was to the
Jews. 'The law had done a part of its work for them, keeping them
from gross positive transgression of its enactments, and thus they
needed not, like the publicans and sinners, repentance on account of
such ; but it had not done another part of its work, it had not brought
them, as God intended it should, to a conviction of sin; it had not pre-
pared them to receive Christ, and gladly to embrace His salvation.
The publicans and sinners, though by another path, had come to Him ;
and He now declares that there was more real ground of joy over one
of these, who were now entering into the inner sanctuary of faith, than
over ninety and nine of themselve's, who lingered at the legal vestibule,
refusing to go farther in.' (Trench.)
Vers. 8-10. THE PARABLE OF THE LOST PIECE OF MONET. Peculiar
to Luke.
Ver. 8. Having ten pieces of silver. The women of Nazareth
still wear around the forehead and face a roll of silver coins, called
'semedi;' to which the Saviour here alludes. The coins spoken of are
drachmae, worth about 8 pence or 17.6 cents each, although relatively
230 LUKE XV. [15: 0, 10.
9 house, C.U-.1 seek diligently until she find it? And
when she hath found it, sin.- calleth together her friends
and neighbours, savin*;, Rejoice with me, for I have
10 found the piece which I had lost. Even so, I say
unto you, there is joy in the presence of the angels of
God over one sinner that repentcth.
ten times as valuable then. The value of the coin in tho eyes of the
MOT is the main point; this leads to the earnest sinking of one
piece. The coin, bearing tin- royal stamp, is usually rcgai -.led as
portraying the sinner in his wretched self-degradation ; the coin still
BU the stamp, is still precious in itself, but is buried in the dust of
this world, lost and valueless in effect, until found through this careful
seal vli. ' The anxiety of the woman to find her lost piece of money
certainly does not proceed from a feeling of pity; it is srlf-intin*t
which leads her to act. She had painfully earned it, and had kept it
in reserve for some important purpose; it is a real loss to her. Here,
is divine love portrayed from an entirely different side. The sinner is
not only, in the eyes of God, a suffering being, like the sheep on wlmm
he takes pity: he is a precious being, created in His image, to whom
He has assigned a part in the accomplishment of his plans. A lost
man is a blank in His treasury. Is not this side of divine love, rightly
understood, still more striking than the preceding? 1 ((i"<!<-t. Light
a lamp, etc. The description is true to nature. The mercy of U<>d is
hen- set forth; hence the 'woman' cannot strictly mean the Church
(as elsewhere). The house, in which the lost piece still remained,
represents the Church, for the parable (like the other two) referred
originally to the Jewish people. The woman represents the Spirit of
(lod working in the Church. The lighting of the candle, etc., repre-
sent the Spirit's illuminating the word, stirring up the dust of world-
liness, which conceals the sinner's true worth, and then so applying
the truth that he is found. Others, with less reason, find in tin
CC8si\ Terence to the activity of the preacher, the elders, and
the whole Church. A wider application, in which the whole world
may be regarded as searched by the Spirit, and all men as stamped
with the image of (tod. is certainly allowable.
Ver. 'J. She calleth. She remains in the house: the Spirit dwells
in the Church, and there the angels r ver. 10).
\ . lo. There is joy. Not, -will be;' the joy takes place whcn-
'ie sinner is found by the searching of the Spirit. In the pre-
sence cf the angel* of God. That they share in it. is implied in
the phra.se: 1'n-j. i.-e with me.' The parable seems to indicate that
rejoice with the Spirit in the house, since -heaven' i* not
mentioned here. What a stimuli!* to mi<-ionary effort the-e parables
itlord I Only when we believe that men are lo-t. will we really strive
X) save them. Effort to bring about this 'joy iu the presence uf the
15: 11, 12.] LUKE XV. 231
11, 12 And he said, A certain man had two sons : and the
younger of them said to his father, Father, give me
the portion of l thy substance that falleth to me. And
1 Gr. the.
angels of God' is vastly wiser than effort to pry into the unseen
world.
Vers. 11-32. Tnr, PARABLE OF THE PHODIGAL SON. "The crown and pearl' of all
our Lord's parables. It is an advance from the two which precede it. The case of
the sinner is represented as more aggravated : his guilt greater, his wretchedness
more profound. Hitherto the illustrations have been borrowed from actions prompted
by self interest ; now love enters. The sheep, the coin, were valuable; but hero a
human being is the lost one. Only here, therefore, can the history of the wandering
soul and its return be portrayed in its successive steps, and only here can the mercy
of God be presented so as to reveal His heart of love. The form of the (arable answers
to its higher truth. But admiration of its beautj does not necessarily imply a like
return to the Father's house. Moreover this single parable, with all its beauty and
pathos, does not set forth the whole scheme of salvation in a single parable. The time
was not ripe for revelation in regard to the purpose of our Lord's death ; nor was the
audience one at all prepared to receive such truth. The main lesson for them (the
Pharisees) was that God is merciful to sinners; and this is the fundamental truth of
the whole scheme of salvation (Eph. 2 : 4). This accords with the view taken of the
three parables, as presenting the mercy of God: in the first the Son appears as shep-
herd ; in the second, the inworking Spirit ; in this, the Eternal Fattier with His heart
of love. This is the order of the application of God's mercy to sinners. The main
lesson of the parable for ourselves appears when we call it (as it really is) the parable
of the Penitent and Reluming Prodigal Son. How to repent and return we must learn
from the cross.
Ver. 11. And he said. Some connect this with ver. 3 ('and He
spake this parable'), regarding the intervening verses as merely an
introduction to the one great parable. A certain man had two
sons. The father represents our heavenly Father, since Christ never
represents Himself thus. The two sons undoubtedly represent the
two classes whose presence led to the discourse : the scribes and Phari-
sees (the elder son), and the publicans and sinners (the younger son).
Both classes were Jews, nominal members of God's family. All men
are represented by these two classes. In the course of history the dif-
ference between the two was fitly represented by the Jews and the
Gentiles. But the parable did not directly apply to the. Jews and Gentiles
ax xnch. Objections to such an application: (1) Strictly speaking, the
Jew was not the elder son, since the separation of this people did not
take place until two thousand years after the creation. (2) The recep-
tion of the Gentiles into the kingdom of God was not yet plainly re-
vealed, and the abrupt introduction of that thought here is altogether
contrary to the general character of our Lord's teaching. So much so. that
critics have used this application as a proof of later origin. (3) This
232 LUKE XV. [15: 13, 14.
13 he divided unto thorn his living. And not many days
after the younger SOD gathered all together, ana took
liis journey into a fur country; and there he wasted
14 his sulistaneo with riotous living. And when he had
spent all, there arose a mighty famine in that country;
Yiew deprives the parable of all connection with the occasion which
led to it (vers. 1, 2). If we apply the parable to the mass of men. we
must bear in mind that 'strictly speaking, both the suns IK- re sketched
lire lost; the one through the unrighteousness that degrades him. the
otherthrough the self-righteousness which blinds him' ^Van O.ierzee).
Vers. 12, 13, present the prodigal in his *i/< : vers. 14, Id, in his
mixer;/; vers. 17-20 a in \i\s penitence ; vers. 20 A 24, on his return.
Ver. 12. The younger. Thus represented, because the more
light-minded, (he more easily led astray. Give me the portion
of thy substance, etc. The request could not have been an un-
heard-of one. The beginning and essence of sin are here set forth :
Self-seeking, turning away from God to the creature. The son's heart
was alienated from his father, or the request would not have been
made. Self-sufficiency develops in this way in this son, but in another
way in the elder one (see below). Men call this form of it love of
liberty, God calls it pride. And he divided unto them his
living. The younger son's portion would be one-third, that of the
elder two-thirds (Deut. 21: 17). This compliance >et* f,,rth <>ur free
will as allowed by God. The father Mill administered f<.r the elder <on.
The -elf-righteous are nominally with the Father, under His direction,
but not yielding a hearty obedience.
Ver. 13. Not many days after. The course of open sin soon
. Gathered all together. This indicates the entire surren-
der of all the powers and | to sin. Into a far country.
I,ik2 the wandering sheep. The -far country' represents the outward
ition from God, the breaking lm.se from re-t r.iint. --Wasted
his substance with riotous living. The natural re-ult of -elfish
separation from God is .-.v/,.^, ;/,///, seeking gratification in earthly ob-
ject-. However disguised by noble names, all such gratification is
' ; a wa-ting of Gud's Drifts in rintmis (incorrigible) living.
Young men impatient of control seek liberty a^ they think, and olitain
Hc.-n-e; that licentious is a kindred word i> not an accident. The lost
'f money al-u represent- this *t:ite. the sinner unconscious of his
true worth, in the .lu-t of earth. Some arti-t- in portraying the -
of the parable, have given undue prominence to the 'riotous Iiving4'
but our Lord tel!< the story with one phra-e.
Ver. l t. And when he had spent all. Probably very soon;
the enj'.ymcnt .if -in i- brief. Hut it i- not necessarily implied that
all God's gifts are \\a-ted bet'., re repentance. The picture of misery'
begins here; and the .-CUM: of destitution is emphasized. A mighty
15: 15-17.] LUKE XV. 233
15 and he began to be in want. And he went and joined
himself to one of the citizens of that country ; and he
16 sent him into his fields to feed swine. And he would
fain have been filled * with * the husks that the swine
17 did eat : and no man gave unto him. But when he
came to himself he said, How many hired servants of
my father's have bread enough and to spare, and I
* Instead of have been filled read h ire filled his IteV.y, (with margin : many ancient
authorities read have been }Uled.) Am. Com. l Gr. the pods of the carob tree.
famine. External circumstances hasten the consequences of ?in, and
are used by God to lead to repentance. Thus the Father seeks His
son, by so ordering events that he shall feel bis real condition : He
began to be in want. This is 'the main point: conscious emptiness
of soul must lead one way or the other ; to despair or to repentance.
Ver. 15. Joined himself. Attached himself, as it were by force.
He makes a determined effort to help himself, as he begins to feel his
want. To one of the citizens of that country. Not to be di-
rectly interpreted of Satan, for the man was ' one of the citizens." His
business is to feed swine, unclean animals, so that the employment
was degrading. There may be an allusion to the publicans, as in the
employ of an alien power, and engaged in a degrading duty. The
main point is that he who, under a sinful impulse, sought to be re-
leased from a father's supervision, is brought into the most abject de-
pendence on a foreigner, who takes no care of him whatever. The
freedom into which sin leads is slavery.
Ver. 1(5. Would fain have been filled. See marginal notes.
The reading preferred by the Am. Com. is sustained by good Greek
manuscripts, and by most of the Latin authorities, and is accepted by
Tischendorf, Tregelles, and others. The other reading (' have been
filled ') is found in Aleph, J?., and D.; but it can be accounted for by
the influence of chap. 10 : 20. If the former reading is not correct, it
is difficult to explain its origin. With the busks, literally, 'little
horns,' so called from the curved shape of the pods (see margin).
They have a sweetish taste ; are food for swine, but poor nourishment
for men, although they could be eaten. It is uncertain whether the
prodigal obtained even this poor food ; if he did, it was taken fro?n
swine while he tended them. And no man gave unto him. No
one provided anything for his needs. This is the reason he so desired
the swine's food. Some explain the matter thus : The swine were fed
after the prodigal had driven them home ; he saw them fed, craved a
share, ' and no man gave (even this) to him.' AVe prefer the other
view, as more direct and suggesting the unsatisfying nature of the
'husks.' This state of deepest want \v;is the turning point.
Ver, 17. Came to himself. This implies that he had been bexide
himself before. A life of sin is in a certain sense irrational. The free
234 LUKE XV. [15: 18-20.
18 perish hero with hunger! I will arise and go to my
father, and will say unto him, Father, I have sinin-d
19 against heaven, and in thy sight: I am no more wor-
thy to be called thy sou: make me as one of thy hired
20 servants. And he arose, and came to his father. But
while he was yet afar off, his father saw him, and was
will of the sinner is brought out, <is it could not be in the two other
parables. The seeking and saving, though necessary to make the,
prodigal come to himself, are kept in the back-ground. The third
scene now opens: the prodigal's penitence. Notice, that the man
came to himself more readily among the swine than among the harlots
(ver. 30). He said. As the result and evidence of his coming to
himself. He regards mutters in their true light. The facts of tin-
are considered; and he does not attempt to philosophize, about his
father's mercy, etc., as, alas! too many sinners do, when seeming to
repent. How many hired servants. These were the temporary
laborers occupying the lowest place on the estate. The servants (ver.
22) would include those more trusted and honored. lie was himself
now only a 'hired servant.' Of my father's. His penitent thought
is based on the feeling, lost while he was beside himself, that he utiU
has a father. The sinner will thus reflect and repent only when he has
some ground for his feeling. The true ground is to be found in
Christ. Have bread enough, etc. These lowest servants have
abundance, and I (a son still, though so unworthy) perish with
hunger. The contrast is made at every point. God's providential
care is alluded to in this part of the parable.
Ver. 18. I will arise. Correct reflection led to remembrance of
the father; that feeling led to resolve and corresponding act imi. The
will is turned: \\eproposu to leave the tar country. I have sinned.
There can lie no return to f!od which does not include the contV
of sin. Against heaven, and in thy sight (as in ver. 21), in re-
lation to this. The two are separated in the p.irablo, hut. are to be
identified in the interpretation. He alone really confesses his sins,
who has regarded them mainly as sins a_'ain-t Cod. against a higher,
heavenly order of things; and this is the best sign that a sinner has
come to himself.
Ver. 1'J. I am no more worthy, etc. Genuine penitence I-
Make me as one, etc. He does not give up his sonship, but asks
only the treatment given to a hireling, for he does not even deserve
that. Some explain that he wished by fidelity in that position to prove
himxclf again worthy; but the parable must not be pressed here, since
the penitent sinner has at first contused ideas of the return to(!od.
The main point is, that the prnditjtil makes no excuse for hit tins, but
h '.1 II II in il I '
Ver. 20. And he arose, etc. The action corresponds to the re-
15: 21-24.] LUKE XV. 236
moved with compassion, and ran, and fell on his neck,
21 and r kissed him. And the son said unto him, Father,
I have sinned against heaven, and in thy sight : I am
22 no more worthy to be called thy son. 2 But the father
said to his 3 servants, Bring forth quickly the best robe,
and put it on him ; and put a ring on his hand, and
23 shoes on his feet : and bring the fatted calf, and kill
24 it, and let us eat, and make merry : for this my son
was dead, and is alive again ; he was lost, and is found.
i Gr. kissed him much. z Some ancient authorities add make me as one of thy hired
teri-unts. See ver. 19. s Gr. bond-servants.
eolve, in the parable, but not always in reality. This ia the last scene ;
the return. A great way off. The father seems to have expected
hi-m ; God certainly expects the penitent sinner. His father saw
him, etc. Graphic and true to nature. The father's conduct is itself
a seeking of the lost son. God is waiting to be gracious ; He comes to
meet us in His mercy ; He manifests it before our penitent utterances.
And kissed him. The token and seal of love. 'The Saviour and
Mediator is concealed in the kiss ' (lliggenbach).
Ver. 21. Father, etc. The purposed confession is made ; but the
conclusion is omitted. 'The terms are the same: "I have sinned;"
but how different is the accent ! Luther felt it profoundly: the dis-
covery of the difference between the repentance of fear and that of
love was the true principle of the Reformation' (Godet).
Ver. 22. But the father. The father's acts respond, but not
according to the worthiness of the son. Bring foith quickly.
Quickly,' omitted in the A. V., is suggestive. The best robe.
The upper garment of the higher classes among the Jews. A compari-
son with Isa. 61: 10; Rev. 3: 18, suggests as probable an allusion to
the robe of righteousness provided for us by Christ. A ring, ' seal
ring,' worn only by freemen, as also shoes, since slaves went bare-
foot. Some explain : the ring, the seal of the Spirit ; the shoes, ' the
preparation of the gospel of peace.' The sense of the whole verse is :
God will restore the penitent, and give him, out of love, all that is
necessary to mark him as a son.
Ver. 23. The fatted calf. Some calf standing in the stall, pro-
bably in readiness for a feast, is to be killed, as the beat, for this sud-
den festivity. There is no allusion to any sacrifice. Make merry.
The 'joy in heaven' (ver. 0) is again alluded to; the parties feasting
are 'the servants' (ver. 22), including the whole family; angels and
redeemed men.
Ver. 24. Was dead, and is alive again. Even in the parable,
the father spe.iks figuratively of moral death ; much more in the ap-
plication is it true ; the state of sin is a moral death, the state of
236 LUKE XV. [15: 25-28.
2."' And they began to be merry. Xmv his elder son was
in the 1 field : and as he came ami drew nigh to the
26 house, he heard music and dancing;. And he called
to him one of the Servants, and inquired what thf.-c
27 things might be. And he said unto him, Thy brother
is come; and thy father hath killed the fatted calf,
28 because he hath received him sale and sound. But he
was angry, and would not go in : and his father came
1 Gr. bond-sertunU.
salvation a moral resurrection. Was lost, and is found. This
expresses the relation to the father. In the application : Sin is
estrangement from Goil, salvation fellowship with God. And they
began to be merry. The same point is now readied as in the.
other parables ; and the eating with penitent sinners (ver. '2) abun-
dantly justified.
Vers. 25-32. THE ELDER SON. The other side of the picture is
equally appropriate to the occasion. The murmuring I'harisc
now to see themselves portrayed. Alford : 'This part of the parable
sets forth the reception he meets with from his fellow-men in contrast
to that from his father.'
Ver. '_'">. Now his elder eon was in the field. 'The elder
son at the return of the younger brother is not in the house, but lin
spent the day in hard, self-chosen, slavish service, and now first re-
turns home at evening, when the feast was already in progress' (Van
r/.ee). Music and dancing. Usual at feasts in (lie 1'a-t.
Dancing in the East was usually performed by those hired for the
purpose.
Ver. 20. One of the servants. Not the same word as in ver. L'2 ;
probably an inferior domestic in the permanent employ of the house-
holder, but now standing without. What these things might be.
Offended that this should take place without his knowledge; jealous
of the joy in which he would not share.
V'-r. '_'7. Thy brother is come. The servant state* the case as
it imprfs-ies him. He says nothing of the condition in which the j ro-
diiral returned, l>ut simply that the father had received him safe
and sound. No special interpretation is to tie put upon this n
Ver. -H. But he was angry. The occasion of the anger was
the answer given by tin- servant : the reason of the aii'jvr i- found in
>. Came out and intrealed him The father left the
f joy to kindly urge the older brother. This represent-; the
lon^'-sii fieri n;_' of (}od toward the self-righteous, the effort* to bring
them to a b.-tt.T mind. The parable itself, spoken to the Pharisees
(ver. ;{), was an entreaty to the elder brother.
15 : 29-32,] LUKE XV. 237
29 out, and intreated him. But he answered and said to
his father, Lo, these many years do I serve thee, and
I never transgressed a commandment of thine : and
yd thou never gavest me a kid, that I might make
30 merry with my friends : but when this thy son came,
which hath devoured thy living with harlots, thou
31 killedst for him the fatted calf. And he said unto
him, ^on, thou art ever with me, and all that is mine
32 is thine. But it was meet to make merry and be glad :
for this thy brother was dead, and is alive again; and
was lost, and is found.
1 Gr. Child.
Ver. 29. Lo, these many years do I serve thee. The legal
idea comes out here, pleading what has been done. The Greek word
suggests bond-service. I never transgressed a commandment
of thine. The Pharisees virtually said this. The words of the elder
son prove that his obedience in the past had not been hearty, and that
he was now in opposition to his father's will. And yet thou never
gavest me a kid. In contrast with 'the fatted calf.' With my
friends, 'respectable people,' he implies, in contrast with 'harlots.'
This proud, self-seeking, unaffectionate son is now the lost son. Self-
righteousness is dissatisfied with the reward it receives. The essential
failure of Pharisaism is its want of love to God despite its external
obedience.
Ver. 30. When this thy son came. He will not say 'brother.'
In expressing contempt of his brother, the greatest sin against his
father is uttered; so Pharisees sin most heinously against God in their
feelings and acts towards their fellow-men. Devoured thy living.
There is a reproach of the father implied here also. With harlots.
It was pre-eminently Pharisaical to recall just then this fact. Thou
killedst, etc. In contrast with the latter part of ver. 29.
Ver. 31. Son. Still affectionate. God has forbearing kindness
towards the self-righteous and uncharitable. Thou art ever with
me. No occasion for extraordinary joy had arisen in his case. All
that is mine is thine. Only the portion of the elder son remained
in the father's hands.
Ver. 32. It was meet to make merry, etc. The form is gene-
ral, giving a justification for the joy, and yet leaving it to the choice
of the elder son whether he will share in it. ' The Greek expresses
moral necessity rather than mere fitness' (Plumptre).
The elder son represents the Pharisees, and puts forward their
claims. These are not directly contradicted in the parable for good
reasons. 1. The Lord would represent the forbearance of God toward
the Pharisee as well as His pardoning love toward the prodigal ; heiice
238 LUKE XVI. [10: 1.
CHAPTER 16: 1-13.
The Parable of the Unrighteous Steward.
16: l AND he said also unto the disciples, There was a
certain rich man, which had a steward ; and the same
was accused unto him that he was wasting his goods.
severe rebuke is excluded. 2. The claim rested upon correct princi-
ple : 'the doers of the law shall be justified 1 (Rom. 2: 13); but the
character of the elder son is so portrayed as to indicate that he failed
to stand on that principle. The law was not yet abolished, ami the
Vords of the wise preacher were adapted to the circumstances of His
auditors. It is not said that the son went in. This also opposes the
view that He represents the Jewish people. The New Testament loses
no opportunity for prophesying the ultimate salvation of Israel, and
such a prediction would least of all fail in a parable where love and
forbearance alone are depicted. The parable was itself the father's
entreaty to the elder son, and with each of those whom He represented
the responsibility of answering was left. All of us in whom sin re-
mains are represented by one or the other of those two sons. I'oth
were offenders ; yet the Father calls both sons, and would save both
classes of sinners here depicted. 'It is to be observed that .lesus
completely identifies Himself with God in these three {arables. It ia
God who seeks and who receives sinners; but the doctrinal importance
of these parables depends upon this being the work of Him by whom
they were spoken. What God docs, Jesus does; and the action of
both is treated as one and the same ' (Bible Commentary).
The Parable of the Unrighteous Stnrard, Ters. 1-18.
The tecnnd division of tho discourse (chap*. 10, 17: 10\ n<Mr. , ! i,, the diriple.
The iwrable in this paragraph present* groat difficulties to the inti<rprrtei ; although
the sense of the words Is clear and the HCIHT.I! lesson obvious. Tin- view K\\V\\ Itriuw
seems to present the fewest difficulties; other interpretation* are indicated in j,.,
Ver. 1. Unto the disciples. To the body of the disciples, in-
cluding the publicans, for whom the parable had u special adaptation.
That the I'hari-ce* al-o heard what lie said, appears from ver. 14.
A certain rich man. This represents God, the Pomenor of all
things. To none i. (her do men really stand in the relation of steward*.
The only objection to this interpretation, arising in ver. H, is answered
by that ver-i- it-. 'If, which indicates that the whole parable is borrowed
from the actions of 'the -on< of this world,' and only partially appli-
cable to 'the son* of the light.' The view that minimum is meant in-
volves great difVicultie*. A reference to Satan is far fetched. Kxisling
political circumstances may have stigge-tcd some points in the parable ;
but a direct application to these things, is out of tho (jue.stioii. (For
16: 2, 3.] LUKE XVI. 239
2 And he called him, and said unto him, What is this
that I hear of thee ? render the account of thy stew-
3 ardship ; for thou canst be no longer steward. And
the steward said within himself, What shall I do, see-
ing that my lord taketh away the stewardship from
ine ? I have not strength to dig ; to beg I am ashamed.
example : some think the Romans are represented by the rich man,
the publicans by his steward ; others, that the former represents the
Emperor, the latter a governor like Pilate, etc.) Other views seem
to imply that our Lord spoke the parable to puzzle His hearers. A
steward. Such stewards were often slaves ; but this one was evi-
dently free. He represents Christ's disciples, but especially then the
puhlicans, who, being in many cases rich, needed such instruction.
(Zacclueus may have heard of the lesson, see chap. 19: 8.) Was
accused. The accusation was true (ver. 3 , but probably malicious
also. Was -wasting his goods. He led a life of luxury on his
lord's means. In how many ways is this accusation true of Christ's
disciples ! The plain statement, that the property of the master was
wasted, opposes the explanation that he had added a profit for himself
to the rents, etc., of the tenants and debtors. According to this, the
transaction in vers. 5-7 was simply an alteration to the fair rent.
But this would be no real restitution. The view that mammon is the
lord, involves here the strange idea, that this waste is equivalent to
entering the service of Christ since they could not ' serve God and
mammon.' And so throughout the whole, this interpretation compels
us to take the worst acts in the parable as representing the best in the
application.
Ver. 2. What is this that I hear of thee? i. e., explain this
report, Render the account of thy stewardship, No pre-
vious reckoning had been made : regular statements were then unu-
sual. Canst be no longer steward. The correctness of the
report is implied. The reference is lo the certainty that each must
render account at death to God. Death in every case is the conse-
quence of the wasting of the Lord's goods. The prudence on the part
of the steward began when he regarded his dismissal as certain, but
took place before the dismissal itself. The reference to mammon as
the lord is by no means so apt.
Ver. 3. What shall I do, etc. In his uncertainty, be carefully
considered the case, and this is the point in which the children of this
world are so often wiser than the children of light. I have not
strength to dig. His life of luxury had unfitted him for that.
To beg I am ashamed. Because of his past position. This graphic
description presents certain points of human character, but cannot be
further used in the interpretation.
240 LUKE XVI. [10: 4-8.
4 I am resolved what to do, that, when I am put out of
the stewardship, they may receive me iiito their houses.
5 And calling to him each one of his lord's debtors, lie
said to the lirst, How much owest thou unto my lord?
c And he said, A hundred Measures of oil. And he
said unto him, Take thy 2 bond, and sit down quieklv
7 and write fifty. Then said he to another, And how
much owest thou? And he said, A hundred 'measures
of wheat. Pie saith unto him, Take thy -bond, and
8 write fourscore. And his lord commended 4 tlie un-
righteous steward because he had done wisely : for the
sons of this ''world are lor their own generation wiser
1 Or. l>nth*, the bath Ix-inc u Hrl>r-w IIICJIMIP'. S.- K/.-k. I*: in, 11. 14.
: <!r. H-rUtn'i*. 3 Gr. ror, bcinga llclnrw mca.sim<. Sw Kzi-k. 48: 14.
* (ir. tin !! n '.r 1 1 if unrijhttsouint'f*. '> Or, vge.
Vcr. 4. I am resolved, etc. This plan sujrsrosts itself nt the mo-
ment. They, i. r., t . with whom he intends to deal, may
receive me into their houses. He would thus secure future
shelter for himself. Further than this, the verse must not be pi
r. 9).
Ver. fj. Each one of his lord's debtors. The dehtors were
scarcely tenants or contractors, luit more probably men who had l>nu"-ht
mid not yet paid for certain stores belonging to the rich man. Said
to the first. We have two examples of what happened in each case.
Ver. 6. Hundred measures, or, ' haths,'=the ephah in dry
mea-ure, nearly ten gallons. Take thy bond, lit., 'writings.' The
document in the steward's hands, showing the obligation. Quickly.
The business mu-t IK: done in a hurry. And wri'e fifty, /. e., alter
the liirurc. The old lioinl is not destroyed, l>nt returned to the ilelitor
to lie thus altered. The supposition that the -tew aid himself made up
the difference is out of the ^ue-tion. There is no sign of penitence,
and the mun was not able to do il (\cr. :: .
Ver. 7. An hundred measures. The Hebrew measure ('cor')
is here sjioken of, eijiial to ten e]di;ihs.- Write eighty. The varia-
tion in the amount deducted is without any special nieauin-r. Still wo
may find in il a proof of the steward's prudence. He knew the men
with whom he had to deal, and acted accordingly. Christian men too
-!L'ht Mich knowledge; Imt tliis parable condemns putting a
premium on ipnoraucc.
Ver. H. And his lord, t. *., the lord of tho Btewimi, of course, not
the l.ord .Ions. The unrighteous steward, lit., 'the steward of
unrighteousness.' 'IhU phra-e .-tamps the conduct of (lie stewnr 1 as
immoral, and in this a-pect as unworthy of imitation. Hut the point
to which prominence i;f given follows : because he had done
16:9.] LUKE XVI. 241
9 than the sons of the light. And I say unto you, Make
to yourselves friends l by means of the mammon of
unrighteousness ; that, when it shall fail, they may re-
i Gr. out of.
wisely, shrewdly, prudently. The master had discovered the trick,
yet praises his steward ; for in the parable both are sons of this
world, or, ' age.' Wiser (not absolutely, but) for their own
(the emphasis is here) generation (?'. e., in their dealings with one
another, since the whole parable is drawn from that sphere) than
the sons of the light (those who are really Christians). Worldly
men act prudently toward one another. But ' the sons of the light'
in their dealings with one another ('for their generation'), often lack
the prudence here commended. In the use of money, in the use of
all those powers committed to us by God, which find in 'this world'
the only sphere for their use, Christians too often fail to act with pru-
dence. The steward carefully considered his situation ; but Christians
very often fail to look at their duty in the light of their knowledge,
and to act as common sense would dictate, when once the promises
about God and Christ, things temporal and eternal, are admitted.
There is no self-confessed folly so great as that of a son of the light who
lives as if money-petting were the end of his existence. Of course
there is a still higher wisdom implied.
Ver. 9. And I say unto you. The last verse contains the com-
mendation of one of ' the sons of this world ;' here we have a recom-
mendation to 'the sons of the light. ' Make to yourselves friends
by means of (lit., 'out of) the mammon. By using money with
a prudence like that of the unjust steward, but under a higher motive
and with better means than his, pain for yourselves 'friends,' rather
than estates, mansions, etc. ' Mammon ' itself is not to be made a
friend, but to be used in making the friends. Of unrighteousness.
Mammon, the personification of money, commonly becomes the occa-
sion and the means of an unrighteous course of conduct ; for this and
other reasons its adherent character is said to be unrighteousness.
That when it shall fail, /. e., the mammon to which the correct
reading undoubtedly refers. The special reference is to death, when
a man's wealth utterly fails; but it may fail before that. They may
recive you, i. e., the friends you have made. These ' friends ' can
only 'receive' us into the eternil tabernacles, /. e., in the future
state of blessedness. They do not open heaven for any one, they only
welcome there. Of course only those friends, thus made, who belong to
our Lord's kingdom, are included here. They may help us heaven-
ward by their prayers before they go there to ' receive ' us. There are
numerous other explanations ; for example: the 'friends' are the an-
gels, who welcome those who have left the service of mammon, using
the interval (and also the means gained in that service) so as to make
friends. This leads to inferences bordering on what is immoral.
16
242 LITCE XVT. [16: 10-13.
10 ceive you into the eternal tabernacles. He that is
faithful in a very little is faithful also in much : and
he that is unrighteous in a very little is onrighteooi
11 also in much. If therefore ye have not Uvn faithful
in the unrighteous mammon, who will commit to your
12 trust the true riches f And if ye have not IXVM faith-
ful in that which is another's, who will give you that
13 which is 'your own? No 'servant can serve two mas-
ters : for either he will hate the one, and love the other ;
or else he will hold to one and despise the other. Ye
cannot serve God and mammon.
1 Some ancient authorities read our own. * Gr. ho*te\old-sen-a*t
Ver. 10. He that is faithful, etc. Lest it should seem strange
that so much importance is attached to the proper use of perishing and
unrighteous wealth, remember the great principle : 'He that is faith-
ful," etc. In a very little, lit., 'in least.' This refers to earthly
possessions, and the faithfulness is the wise and prudent conduct
suggested by the parable. In much. In this case this is equiva-
lent to: 'the true riches,' 'your own,' the inheritance and possession
of the sons of the light. But the principle is general, and capable of
a great variety of applications This verse opposes the view that the
service of mammon is meant in the parable, for according to Unit inter-
pretation it is by being unfaithful to mammon that true fidelity is to be
reached.
Ver. 11. In the unrighteous mammon. In your use of it, i. f.,
'faithful in a very little.' Who will commit to your trust ?
Such unfaithfulness proves us unfaithful in much (ver. 10), according
to the judgment of God, who will not therefore entrust us with the
true riches. The word 'riches' is properly supplied in the A. V.,
although the literal sense is 'the true,' that which is real, as op-
posed to the deceitful nature of earthly wealth.
Ver. 1'2. In that which is another's. Earthly wealth is held
in trust ; the true riches are described as your own. Wealth can
nevrr form a [wirt of our licing, is never permanently in our possession ;
we can have the use of it, but in no true st-nse own it. 15'it that which
God gives to us as true riches will form a part of our eternal being, is
our inalienable possession. Because this is so much higher, we are
urged to be faithful in the use of worldly wealth, believing that it is
ni>t iiir-i. l>nt entrusted to u* to test our fidelity.
Ver. 1:'.. No servant can serve two masters. The word
'servant' here suggests not bondage, but willing useful service, romp.
Matt. !': L'l. Another of our Lord's sayings which became proverbial.
Here the connection is: The proper use of wealth is for God, those
16:14-17.] LUKE XVI. 243
CHAPTER 16: 14-18.
Another Rebuke of the Pharisees.
14 And the Pharisees, who were lovers of money, heard
15 all these things; and they scoffed at him. And he said
unto them, Ye are they that justify yourselves in the
sight of men ; but God knoweth your hearts : for that
which is exalted among men is an abomination in the
16 sight of God. The law and the prophets were until
John : from that time the gospel of the kingdom of
God is preached, and every man entereth violently into
17 it. But it is easier for heaven and earth to pass away,
who do not thus use it are servants to Mammon The last verse im-
plies that wealth is not our own, this implies that when it is used as
our own, the presumed owner not only does not own it, but himself
becomes subservient to it. There is not a word here capable of a com-
munistic interpretation. Our Lord speaks of wealth as 'a very little;'
modern socialism regards money as the true riches. In principle,
practice, and result, the two systems are totally divergent. Chris-
tianity is the service of God, socialism the service of mammon, judged
by its fruits, ' earthly, sensual, devilish.'
Another Rebuke of the Pharisees, vers. 14-18.
Strictly speaking this brief discourse is an introduction to the Parable of the Rich Man
and Lazarus (vers. 19-31), the occasion of which is indicated in ver. 14. We find here
a number of thoughts (vers. 15-18), which had been expressed by our Lord on other
occasions, all appropriate to tlie Pharisees at this time. The connection is however
difficult to trace, see on vera. 1C, 17.
Ver. 14. And the Pharisees also. The preceding parable was
addressed to the disciples (ver. 1), but the Pharisees heard all these
things. A continued act is meant, here and in what follows : and
they scoffed at him. Their feeling was: This man makes riches
of little account, but we know better; we can keep our wealth and
our piety too. Hence the next verse is aimed at their semblance of
piety, which was the basis of their derision of Him.
Ver. 15. Ye are they that justify yourselves, declare your-
selves to be righteous in the sight of men ; but God knoweth
yoar hearts. Plainly implying that in His sight they were not justi-
fied, accounted as righteous. For that which is lofty among men,
i. ., considered so by men. Is abomination in the sight of God.
Because He knows the heart, He judges differently from men, and pre-
cisely what men regard most highly He regards least. This general
truth applies to the special case of the Pharisees.
Vers. 16, 17. These verses may be thus paraphrased : ' I have said
244 T.T'KE XVI. [16: 18. 19.
18 than for one tittle of the law to fall. Every one that
puttcth away his wife, ami niarrieth another, committed)
adultery : and he that niarrieth one that is put away
from a husband committeth adultery.
CHAPTER 16: 19-31.
The Parable of the R'n-Ji .'Ifan and La-m-us.
19 Xmv there was a certain rich man, and he was
clothed in purple and fine linen, 'faring sumptuously
1 Or, lirinij in mirth and iplendonr every day.
that you are not justified in the sight of God, hut (ire an abomination;
ami the standard of this judgment is one that you acknowledge.
The law and the prophets were until John, that completed
the preparatory work, and from that time the gospel of the
kingdom of Ood is preached, and every man (people of all
cla--es, publicans and sinner*) enteteth violently into it; but,
it might infer that I deny your righteousness l>y some new rule, I
declare to you, it is easier, etc. A warning for the Pharisees, who do
not enter into the kingdom. 'That legal system on which they have
founded their throne in Israel is about to crumble to pieces (ver. 16) ;
while the law itself, which they violate tit the very moment they make
it their boast, shall remain as the eternal expression of Pivine holiness,
and as the dreadful standard by which they shall be judged' (Godet),
comp. Matt. 5: IS; 11 : I'-'. I. 1 !."
Ver. is. Every one that putteth away his wife. etc. The
law remains valid on a point about which many of the Pharisees were
altogether wrong (comp. Matt. 1 If, as we believe, tlio verse
occurs in its proper connection, there was in the opinion* of the Phari-
r.-ent some ncca : oii for referring to this mutter. Very shortly
afterwards this das* (erupted Him in reord to the qOMtion of di
An allusion to Herod'* c.m luct is unlikely, since his case was different.
Any reference to xjn'rifinil adultery ihe >-cr\icc of mat:
fetched. On the principle here laid down, comp. Matt. ">. :H, 32.
The Parablf nf ihr Kirh Man and Lazuntf, vers. 10-31.
Tliit |KiraM .Mother ptiaw of the p-at truth uinIiT ilisru<f.inn, nnnv-ly,
that H-,j!r,' of tin- |ir|-r ui>|ili<Mti' ii"f w.iltli I .-tfiinil r:ilaniily.
Th>- rirti in. ni siniT, tint resjx'ctaUr worMly man, ! .)** life
iiii'-sn; tin- |KX)r man wan one of a cliu*.- cl'-i-i- ! \-\ ill-- 'r.,vit"iu' Tlni-* th
i*Mr of the I'hnriaee* WM anowiTi'M I 'V | ar.iMr ua> not to make a
: : tin- fnturr utat.-; y.-t. hil<- iisin.- tin |,|.ii].ir I.III^II.IK>- '( Ihu
- ilij'-< t, nur Lord's wortlo must rcvc;il tin.- trutli > i\ VIT .
1'J. A certain rich man. Ilia uuiue ia not given, but he is
16 : 20-22.] LUKE XVI. 245
20 every day: and a certain beggar named Lazarus was
21 laid at his gate, full of sores, and desiring to be fed
with the crumbs that fell from the rich man's table ;
22 yea, even the dogs came and licked his sores. And it
came to pass, that the beggar died, and that he was
carried away by the angels into Abraham's bosom :
often called Dives, which is the Latin word for ' rich man.' Tradition
gives him a name (Nineue), but there is no proof that an actual person
was referred to. In purple. The costly material for upper garments,
brought from Tyre. Fine linen. For under garments, from Egypt;
some such was said to be worth twice its weight in gold. Faring
sumptuously every day. He was not a glutton, nor recklessly
extravagant, but he lived well, as a rich man could afford to do. There
is no reason for supposing that he was a Sadducee ; doubtless the rich
among the Pharisees also lived according to their means and position.
Nor is the man represented as specially a sinner. He was a 'son of
this world' living to himself, without trying to make friends out of the
mammon of unrighteousness. The parable teaches that such a one is
punished after death.
Ver. 20. A certain beggar. Introduced in contrast with the rich
man, who is the principal figure. Named Lazarus. The signifi-
cant name is mentioned in this case. It means 'God a help,' not, as
some suppose, ' helpless." If the raising of Lazarus of Bethany had
already occurred, as seems most likely, it is very improbable that there
is any reference to him in the parable. We infer from the name, as
well as from the sequel, that the beggar was one who feared God.
'Was laid at his gate. The rich man thus had an opportunity of
making a better use of his wealth, for the 'gate' was the only entrance
to the house itself. Full of sotes. Covered with them. They might
have been the result of insufficient food.
Ver. 21. And desiring to be fed, etc. Some think he did not
even obtain this desire, and thus heighten the negligence of the rich
man. The crumbs that fell, lit., -(he things that fell;' the best
authorities omitting 'crumbs.' These would scarcely satisfy him;
in any case the rich man gave himself no concern about the matter.
Yea. even the dogs came and licked his sores. The dogs
sought the same portion, but even they alleviated his pain by licking
his sores. It is a mistake to suppose that they heightened his misery
by licking his sores, nor is there any proof that they snapped up what
he wished to obtain. The pity of the wild and masterless dogs is con-
trasted with the indifference of the rich man.
Ver. 22. The beggar died. No mention is made of his funeral.
A pauper's burial would attract no attention. W as carried away.
His soul is meant (so the Rabbins taught), in contrast to the burial of
the rich man. By the angels. To be taken literally. The implied
246 LUKE XVI. [16: 23. 24.
23 and the ricli man also died, and was burial. And in
Hades he lifted up his eyes, being in torments, and
seeth Abraham afar off, and Lazarus in his bosom.
24 And he cried and said, Father Abraham, have mercy
on me, and send Lazarus, that he may dip the tip of
his finger in water, and cool my tongue ; for I am in
comrast is with the pall-bearers at the rich man's funeral Into
Abraham's bosom. This was, among the Jews, a metaphorical ex-
pression for the state of blessedness after death. It is not exactly
equivalent to 'heaven,' but rather to 'Paradise' (Luke 23:43), the
happy side of the state of the dead. Our Lord throughout adopts the
popular language of the Jews, without in any way implying that it was
incorrect. Had it implied error, He would doubtless have so indicated.
The beggar died first, being taken from his sufferings ; the other was
given longer space for repentance. The rich man was buried.
The funeral doubtless corresponded with his life, was magnificent.
Ver. 23. And in Hades, i. f., in the stair, or place of departed
spirits, which must not be confounded with Gehenna, the final state of
eternal punishment, since in this case it includes 'Abraham's bosom.'
He lifted up his eyes. Either he looked up to a higher place, or
he now became fully conscious. Being in torments. The rich man
was in a place of punishment; for the whole parable turns on this
point. Physical torment ia not implied, save so far as it is necessary
for tlie figurative representation. The rich man's body was buried.
Seeth Abraham afar off. According to the Jewish notion, Paradise
and Gehenna are so situated that one is visible from the other. A
literal sense is not to be pressed, any more than in the previous part
of the verse. The recognition of Abraham points to the fact that de-
scent from Abraham, even when acknowledged in that state after death
(ver. 25), is in itself of no avail. In his bosom. Strictly figura-
tive.
Ver. 24. Father Abraham. Even there the man does not forget
that he is a Jew. Send Lazarus. It is possible, but not probable,
that he. still fancies lie has some right to the services of one who was
hi* inferior on earth. That he may dip .... cool my tongue.
Tin- reason for this request is given : for I am in anguish in this
flame. Our I.oni uses this figure to represent 11 fearful truth. Though
entirely figurative, it means that the souls of the impenitent after de-itli
mi Her as terribly as though lire were torment in g their hoi lies. The close
relation bet wen sin and its punishment is suggested by the mention of
the hni'jnf. The chief organ of sin becomes the chief organ of punish-
ment. Tin- conditions an; reversed: the rich man. now in torment,
would be glad to receive rclVeslimcnt from the despised beggar, now in
Kadi retains his character.
16: 25-28.] LUKE XVI. 247
25 anguish in this flame. But Abraham said, ! Son, re-
member that thou in thy lifetime receivedst thy good
things, and Lazarus in like manner evil things : but
now here he is comforted, and thou art in anguish.
26 And 2 beside all this, between us and you there is a
great gulf fixed, that they which would pass from
hence to you may not be able, and that none may cross
27 over from thence to us. And he said, I pray thee
therefore, father, that thou wouldest send him to my
28 father's house : for I have five brethren ; that he may
testify unto them, lest they also come into this place
Gr. Child. * Or, in all these thing*.
Ver. 25. Son. The relation is acknowledged, in a tone of pity and
tenderness, but that is of no avail. Remember. Memory remains
and is intensified in that state; it is here appealed to in order to prove
to the man in torment the justice of his lot. In thy lifetime. Con-
trasted with ' now.' Receivedst. So that there is nothing left to be
given you. Thy good things. 'Thy' is emphatic; what he had on
earth, his wealth, was regarded as his chief good. Hence he received
all his portion there. The connection with the preceding parable sug-
gests that, if he had made friends out of the mammon of unrighteous-
ness, there would have been some of the ' good things ' available for
another world. Lazarus in like manner evil things. All the
good for one had come on earth ; ' in like manner ' all the evil for the
other. But now, etc. The reason was not that Lazarus had been
poor and the other man rich. It was the rich man's estimate of his
wealth, of which Abraham spoke. So we may infer that it was the
conduct of Lazarus under affliction and poverty which is alluded to.
Comp. also vers. 27-31.
Ver. 26. And beside all this. The marginal rendering of the
R. V. has not much to recommend it. Besides the moral impropriety
of granting the request, the wish was an impossible one. God has
immutably decreed otherwise : there is a great gulf fixed. The
figure is that of an unfathomable abyss which cannot be spanned.
Here our Lord reveals what was unknown to the popular mind of that
time. That, t. e., 'in order that.' In the world of departed spirits,
according to our Lord's imagery, where He deviates from the popular
notions, a change of s(ate is impossible; God has ordered it. Purgatory
and repentance after death find no support here.
Vers. 27, 28. I pray thee therefore, etc. His brethren were
living as he had done. ' This is the believing avid trembling of James
2: 9. His eyes are now opened to the truth ; and no wonder that his
natural sympathies are awakened for his brethren. Ihat a lost spirit
should feel and express such sympathy is not to be wondered at ; the
248 LUKE XVI. [16:29-31.
29 of torment. But Abraham saith, They have M <>-<:?
30 and tlie prophets; let them hear them. And he said,
Nay, father Abraham : but if one go to them from
31 the dead, they will repent. And he said unto him,
If they hear not Moses and the prophets, neither will
they be persuaded, if one rise from the dead.
misery of such will be very much heightened by the awakened and
active state of those higher faculties and feelings which selfishness and
the body kept down here.' Alford.
Yer. li'J. They have Moses and the prophets, i.e., the Old
Testament. Let them hear them. Tins implies that these men,
though children of Abraham and possessors of the Old Testament, had
never rightly attended to it.
Ver. :50. Nay, father Abraham. This scarcely means : they
will not hear them, but rather, nay, but make the matter more sure.
The advocate of more decided 'spiritual manifestations' is a lost and
still impenitent soul, without real discernment as to the best means of
grace.
Ver. :}1. If they hear not Moses, etc. The Old Testament
Scriptures were sufficient to lead them to repentance, and if they were
not rightly atfected by these, no appearance from the other world
would awaken J\i<t/'i, ronrictinn of tin' truth. For the Jews at that time
the Old Testament was sufficient. Those who do not hear when <!od
speaks, will not hear the truth about the other world, even if a in-
come from it. Granting the possibility of such message, we must, from
this verse, deny any moral <///<;///./;/. to be derived from it. According
to our view of the chronology, the raising of Lazarus had already oc-
curred ; and this, so far from convincing the Pharisees, who were now
addressed, !< 1 to their bitterest opposition. Our Lord rose from the
dead, but did not appear to the 1'harisces; and the testimony concern-
ing His resurrection produced no important results among them. The
juisite to the conversion of a Jew to faith in the risen Lord was
an earnest li-tenin^ to what <Iod ha 1 spoken before.
TIIK Fi TIKK W.uu.n. in the lijrht of this parable. Our Lord hero
I i that all live after death ; ('!) that in the state of the dis-
iied dead, there are two classes, wh.ch remain unchanged: the
punished and the Messed ; ('.'>) that the disembodied spirits retain their
/'</// and their //;/. /// , and that one element of torment is tiic
apprehension, on the part of the lost, of what they would not believe
i'ii earth, without any corresponding moral etl'ect ; so that even natural
sympathy only increases their misery. The parable, especially in its
closing verse, cautions against too great curiosity on t ' . The
an-wer Hi- puts in the month of Abraham i-i not only opposed to modern
'spiritualism,' hut also to attempts to work upon the conscience and
awaken faith by graphic portrayals of future misery. If Lazarus, com-
17: 1, 2.] LUKE XVII. 249
CHAPTER 17: 1-10.
Warnings to the Disciples.
17:1 AND he said unto his disciples, It is impossible but
that occasions of stumbling should come : but woe unto
2 him, through whom they come ! It were well for him
if a millstone were hanged about his neck, and he were
thrown into the sea, rather than that he should cause
ing from Abraham's bosom and a witness of the sufferings of Dives,
could do no good to those who were disobedient to the simple words of
Divine revelation, little good can be expected from the most vivid de-
scriptions made by those who have never been there. Dante's Inferno
has done little for Christianity.
Warnings to the Disciples, vers. 110.
This is the conclusion of the discourse begun in chap. 15. Some of the thoughts are
found in Matt. 18, but vers. 5-10 are peculiar to Luke. The topics touched upon are:
Offences and forgiveness (vers. 1-4) ; the power of faith (vers. 5, C) ; the lack of merit ill
our best works (rera 7-10).
Ver. 1. To his disciples. All the followers of our Lord who were
present ; since ver. 5 mentions ' the Apostles.' It is impossible, etc.
The existence of sin renders it impossible. The connection is plain ;
the Pharisees had already derided Him (16: 14), and, having taken
greater offence at the lust parable, had probably gone off. The design
AV.-IS to counteract the influence which this behaviour might have upon the
new disciples ('the publicans and sinners'), who had been accustomed
to look up to the Pharisees. Occasions of stumbling, lit, 'stum-
bling blocks.' In Matt. 18: 7, the 11. V. renders as here (so A. V. 1
John 2 : 10) ; elsewhere usually ' stumbling block.' The correspondence
with the verb: 'cause to stumble' (ver. 2) is thus preserved. The
thought is not that of giving offence, but of causing others to fall into
sin.
Ver. 2. It were well (or, 'gain') for him, etc. A different ex-
pression from that in the parallel passages. Millstone. The best
authorities support another form than that occurring in Matt. 18: 6.
In Mark '.) : 42 the correct text agrees with the latter passage. The R.
V. indicates the differences. These little ones; recent disciples, etc.
In this instance 'they are made to stumble by the temptation to follow
the bad example, or their faith in the reality of godliness is shaken by
seeing that the form exists without the power' (Plumptre). The pun-
ishment here alluded to was well known. The responsibility for caus-
ing; others to sin is our own, and the danger in so doing is terrible.
'The lost soul, like an eternal burden, is bound to him who has dragged
it into evil, and in turn drops him into the abyss' (Godet).
260 LUKE XVII. [17: 3-6.
3 one of these little ones t<> >tuml>le. Take heed to your-
selves- if thy Kmther sin, rebuke him; and if he repeal)
4 forgive him. And if he sin again.-t thee seven times
in the day, and seven times turn again to thee, saying,
I rejH-nt ; tlxm shall forgive him.
5 And the apostles said unto the Lord, Increase our
6 faith. And the Lord sjiid, If ye have* faith as a grain
of mustard ->-<\, ye would say unto this sycamine tree,
Be thou planted in the sea ; and it would have obeyed f *
For iawreadW. Am. Com. fFor itteomld ttor* obeyed nuA U teotUd obtf. Am.Co*t.
Ver. 3. Take heed to yourselves. Precisely this class needed
this caution. For as they had been so lately >inners they would W mot
likely to give occasion of stumbling: and as new converts of this class
are enthusiastic, they would readily stiunMe themselves. If thy bro-
ther Bin, rebuke him. The words 'against thee' are not well sup-
ported; probably taken from Matt. 18: 15. In that passage further
details are added in regard to the proper method of dealing with an
erring fellow-Christian. Brotherly admonition, not judicial censure, is
here suggested. And if he repent, foigive him. To forgive the
impenitent is contrary to holiness, to forgive the jn-iiitent is the demand
of love. In intercourse with others, the Chri.-tiun should aim m con-
duct showing holy love.
4. Seven times turn again to thee. Comp. Matt. 18:
22: 'until seventy times seven.' Both expressions point to unlimited
forgiveness. But confession is plainly demanded here, as rd-i.ke had
:u ver. 3. Christian confession is as rare as proper Christ iau re-
buke.
Ver. 5. And the apostles said. This is the only instance in
the Gospels where the A | ><>stle8 as such make a request in common.
Increase our faith, lit., -add t-> us faith.' i. f., give us more faith.
They felt themselves unequal to the duty of forgiving love enjoined
iijHiii them (vers. 3, 4). They had In-en taught this tx'fore. and no
doubt in the mean time had learned their insufficiency. Those who
offer the prayer should remember the occasion ot it.
Ver. i'.. If ye have faith as a gram c ( mustard seed. The
pymtiol of dimiinitivene-s ; coinp. chap. 1:5: I'.t; Matt. 17: '-.'(); -\ : '_'!.
The original implies that they had >, t so great taith. though it does not
Mert that they had none. This sycamine tiee. The discourse
was probably uttered in the open ir, and the tree near by, as the
mountain* were on the other ifflttlfir" when a similar saying was ut-
tered. The imillerry tree seems to l,e meant, not the sycamore (chap.
I'.t; 4 i. Some argue that the latter is meant . Kecuuse it is more om-
iiioii in Palestine, and a sturdier tree; hut the original {Hiiiit.- to the
former. The promise here given i; cveu stronger than that iu Matthew,
7-9.] LUKE XVII. 251
7 you. But who is there of you, having a Servant plow-
ing or keeping sheep, that will say unto him, when he
is come in from the field, Come straightway and sit
8 down to meat; and will not rather say unto him, Make
ready wherewith I may sup, and gird thyself, and serve
me, till I have eaten and drunken ; and afterward thou
9 shalt eat and drink? Doth he thank the Servant
because he did the things that were commanded?
1 Gr. bondseri-nnt.
for the tree is represented as being planted in the sea, where growth
is ordinarily impossible. And it would have obeyed you; the
tree being represented as a living thing. The Am. Com. seek to avoid
the harshness of the literal rendering of the Eng. Rev. This promise
is misunderstood only when miracles of power are put above miracles
of grace. The whole passage may be thus paraphrased : You think
the duties I enjoin too hard for your faith, but this shows that you
have as yet no faith of the high order you ought to have, for the small-
est measure of such a faith would enable you to do what seems alto-
gether impossible in the natural world ; and so much the more in spiritual
things, since real faith is pre-eminently spiritual power.
Ver. 7. But who is there of you. The connection is : beware
of thinking that you have any merit in the great results accomplished
by faith. The thought of their enduring in faith so long as the day of
their labor lasted, is also included. By such views of their unprofita-
bleness and of the need of patient endurance, their faith would be in-
creased. A servant. A bond-servant, entirely dependent on his
master's will. Plowing or keeping sheep. There may be au
allusion to the two kinds of apostolic duty : breaking up the fallow
ground and feeding the Lord's people; but the main thought is that
the servant is doing what his master has ordered him to do. Come
straightway (A. V. misplaces this word, rendering it 'by and by'):
this is contrasted with 'afterward' (ver. 8).
Ver. 8. Will not rather? This assumes an affirmative answer.
Make ready, etc. As a matter of right, this was all that could be
expected. But compare chap. 12: 37, where the very reverse is pro-
mised. There the privileges of a state of grace are spoken of; here our
Lord is telling of what could be expected on the ground of merit.
Ver. 9. Doth he thank, etc. Then it was not the cnstom to do
so ; and that it is so now is owing solely to the influence of the religion
of Christ. On the former fact the illustration is based ; from the latter
we infer that our Lord is not saying what ought to be done by au
earthly master. God is never bound to thank us for our service, as nn
earthly master might be, and the whole parable is directed against our
choosing to remain in the relation of servants instead of accepting that
of sons. If we want wages for our work, then we are servants.
2o2 LUKE XVII. [17: 10, 11.
10 Even .-<> ye also, when ye shall have done all the things
that arc commanded vim, .-ay, We are unprofitable '!-
vants ; we have done that which it was our duty to do.
CHAPTER 17: 11-19.
Healing of Ten Leper*.
11 And it came to ]>a.-.s, 2 as they were on the way to
Jerusalem, that he was passing 'through the midst of *
1 C,r. l>iiniiiu-rr<inti>. * Or. n* he tni*. 8 Or, /"
* Fur (liniu-ih Hi' mi.M ../read ulim-j the borders of and in the margin substitute
thrmijh the mUiitt of for bilirvtn. .1m. ' '"in.
Ver. 10. Even BO ye also. The application, here plainly made,
is tliat nothing can be claimed in (iod's service on the ground of merit.
Even 'the Apostles' (vcr. it) could make no sucli claim. The M-r-e
should guard tlie InterpareUtuOn of the parable of the unjust steward
from the idea that earthly wealth can //*/// heavenly favor. I'n>m (iud
we can claim nothing, save as He has promised it. 'When ye shall
have done all, etc. It is not implied that they would or could do
all. The faet that none have done so, makes the argument the stronger.
Say, We are unprofitable servants, etc. I 'n profitable' here
does not have a had sense. Any profit or merit would arise IVom the
servant's doing w</v than his duty; but if he did all his duty, while
no blame could attach to them, no merit could be allowed. Thus all
works of supcrerogat ion are denied, and all claim on the ground of
our goodness or fidelity. The moral necessity for justification by faith,
afterwards so plainly Mated by I'aul. is found in this rerM ; but He
who uttered it is Himself the object of that faith, lie was kind and
merciful in thus speaking ; for the words, apparently severe, are not
only true, but also necessary to keep our pride from leading us away
from Christ. It is better that we should confess to the Ma-trr: \\ e
are unprofitable servants,' than that He should fall us so (Matt. '2o :
30). >Vith this thought, the series of discoui
/y </ 7' n Lepers, vers. 11-1'.).
Tin- ilato of thin incident liaa Ix-m intirli dUcuned. It rvidi'iilly Klneft to the
priirr.il jiiurnry to Ji-riis;il>'iii !.j'l;i-n "f in rhaji. '.' n ninl iiuny ulln-r
:n-.. it nt thr l.'"_rimiiii i.f the jo-inn-y, ju-t iiftc-r tli- r> -ji-<-ti..n l>y tlio
SemariUn village (chap. 9 : .vj .".<'.i. Thr i-r<'> < -ilia,; cli:ij>tiTH (l.l: lo-lT: 10) narnito
wh.it <-:m IH in. -t iiiitiimlly I'huc.l in !' rir.-i, ;md li:it r,.]lo^ (17 : 2O-18: : '
- to tlutt ilitri.-t, >in.-r Miittln-w and M;irk di-ilinrtly nniiin tlii- in n'ptril to a
liiimU-r of tl. I'.nt . tind Ii" dUliin-1 i-\i.li'in ..f ;uiy other journey lii' h
v..uld touch UI-.M the borderi of Samaria and Galilee (see ver. 11), except the one
iind iil-o in Matt. l'i: 1; Murk M: 1. other vie\v H : (1)
I Ih" |ir>->ioii liiejili-nt- !ih'<-. mid that Mils is a journey from
lialilx . (-1 'lln- lii-aliug touk I'lace during an .\i-ur.-iuii from
17:12-14.] LUKE XVII. 253
12 Samaria and Galilee. And as he entered into a cer-
tain village, there met him ten men that were lepers,
13 which stood afar off: and they lifted up their voices,
14 saying, Jesus, Master, have mercy on us. And when
"Tie saw them, he said unto them, Go and shew your-
selves unto the priests. And it came to pass, as they
Ephraim (John 11 : 54), or (3) during the journey from Ephraim to Jerusalem ( An-
drew s ; the raisins of Lazarus having occurred after the discourse last recorded.
But of this there is no proof, and ' Galilee ' was too far off to be even skirted in such a
journey.
Ver. 11. As they were on the way to Jerusalem. The
correct reading leaves the time quite indefinite; comp. chap. 9: 51.
The form of the Greek leaves it uncertain how many were 'on the
May/ Through the midst of Samaria and Galilee. This im-
plies a journey directly through the middle, first of Samaria, then of
Galilee, towards Jerusalem ; which is an absurdity, Samaria lying
b'etween Galilee and Jerusalem. The most probable sense is: along
the borders of. ' Between ' is preferable to the text of the K. V.
(and A. V.), but defines the route too closely. None of the Evangelists
tell of any journey through this border region, except that from Gali-
lee about the time of the Feast of Tabernacles. There is no hint
(unless this verse be an exception), that He ever approached Galilee
after that time. Our Lord then passed into Samaria, but after the
rejection mentioned by Luke (9: 62-50) skirted the borders for a
time, probably from west to east, reaching Jerusalem by the valley
of the Jordan. It may be that lie passed through Percea at this time;
but this is not certain. Samaria is mentioned first, because it was
nearest to Jerusalem, which had just been named.
Yer. 12. As he entered. The incident probably occurred out-
side the village. Ten lepeis. Misery had united them, although
they were of different races ; comp. a similar company, 2 Kings 9 : 3.
"Which stood afar off. Because of their uncleanness. See on
Matt. 8:2; and comp. the Levitical requirements : Lev. 13: 46; Num.
5: 2.
Ver. 13. And they; 'they' is emphatic; the first step was taken
on their part. Jesus, Master, etc. These people in an obscure
village, isolated too by their disease, knew our Lord, and called upon
Him by name.
Ver. 14. And when he saw them. Attracted by their cry.
TJiis miracle brings out the human side of the work of salvation most
fully. Go and shew yourselves, etc. In the first miracle of this
kind recorded in the Gospels (Matt. 8: 4), his command followed
the healing; here it precedes it. Our Lord would test their faith by
their obedience, and, as it further appears, teach a lesson respecting
love and gratitude, useful for the church in all ages. As they went,
254 LUKE XVII. [17:15-18.
15 went, they were cleansed. And one of them, when
he saw that he was healed, turned hack, with a loud
16 voice glorifying God ; and lie fell upon his fair at his
feet, giving him thanks : and he was a Samaritan.
1" And .Jr-ii- an.-wering slid, \\Yre not the ten i-leansed?
i> luit where are the nine? 'Were there none found
that returned to give glory to God, save this "stranger?
1 < <r. There tcere noHefcnmd . . . late Ihu ttrangcr. * Or, alien.
or, 'were going,' on the way, they were cleansed. While they
obeyed, not because of their obedience, but because of the faith it ex-
presed. they were healed. No one need wait to know all the tuith
before he can really believe and be saved; let him believe what he
has heard the Lord say; if he really believes, he will act accordingly,
and the spiritual healing promised to faith will come from the Saviour.
Personal faith in a Personal Lord .Jesus Christ is commanded; fuller
knowledge will come afterwards and serve to increase the faith.
Ver. 1"). One of them, etc The description is graphic, the heal-
ing took place immediately. Turned back. They were still on their
way to the priests. With a loud voice. There may be an allusion
to the clearness of voice resulting from (lie cure of his leprosy, since
that disease would make the voice husky. Glorifying God. Glori-
fying God and love to Jesus Christ are closely joined.
Ver Hi Fell down, etc. This implies lore and willingness to
submit himsclf'entirely to the Saviour. And he was a Samaiitan.
The others were Jews, it is properly inferred. 'A" he rccogni/.cs him
to be a Samaritan. Je*u* feels to the quick the difference between tln.sv
simple hearts, within which there yet vibrates the natural feeling of
gratitude, and Jewish hearts. incruted all over with Phari-aie pride
and inirnititude ; ami immediately, no doubt, the lot of his gospel in the
world is presented to his mind. Hut he contents himself with bringing
into view the present contrast' (Godet).
Ver. 17. Were not the ten cleansed? The perceptible tone
of sadness is readily ac<-< united for l>y the circumstances. Our I.rd
had, aa we supposed, first taken final leave of Galilee, where His popu-
larity had IK-CM greatest, but which gradually closed against Him. The
nine were < ialiheaiis, and represented the ingratitude of their district,
our Lord s own home The incident is prophetic of the reception ac-
corded to ChrUt by the .Jew- and heathen respectively. Where are
the nine? They had doiibtle-* L'one to the priest, feeling that this
was their chief duty as Jews, and Keen declared clean. Some gratitude
they had, but the i-r.i.,nal gratitude which takes the form of lure they
lac-ked. They had enough of faith to receive bodily healing, but it is
left uncertain whether they received any -piritual benefit.
Ver. l>v Save this stranger, or, 'alien,' Dot of Jewish extraction
The nine were Jews, and yet put the ccreJiionial requirement above
17:19,20.] LUKE XVII. 255
r.' And he said unto him, Arise, and go thy way: thy
faith hath ' made tliee whole.
CHAPTER 17: 20-37.
The Coining of the Kingdom of God.
20 And being asked by the Pharisees, when the king-
dom of God cometh, he answered them and said, The
1 Or, taved thee.
gratitude to their own countryman who had healed them ; the stranger
came, though the Jews had 110 dealings with the Samaritans (John
4: 9).
Ver. 19. Thy faith hath made thee whole, or, 'saved thee.'
Salvation in the highest sense is meant. The faith which the man had
manifested was more than the faith of the other nine; it was a hand
opened to receive higher spiritual blessings. As contrasted with the
nine, ' theirs was merely the br holding of the brazen serpent with the
outward eyes, but his with the eye of inward faith ; and this faith saved
him, not only healed his body, but his soul' (Alford). The man's
obedience, praise to God, gratitude, love, were only evidences of 'faith.'
Real faith manifests itself in obedience and love. As leprosy most aptly
represents our sinfulness, so our Lord's dealings with lepers most plainly
illustrate His method in saving us from sin. The simplicity of faith,
the instantaneousness of spiritual healing, as well as its manifestations
in grateful obedience, are here most plainly set forth.
The Coming of the Kingdom of God, vers. 20-37.
It seems best to connect this discourse with that ending in ver. 10, and to place the
whole in Peraea. just before the final departure for Jericho and Jerusalem. Chap. 18 :
l">-34, contains incidents to which Matthew and Mark distinctly assign this time and
place, and there is no indication of any long interval between this section and that,
while the discourses and events have an internal connection. Meyer and others think
that all up to chap. 18 : 30, belongs to the journey on the borders of Samaria and Galilee:
this, however, involves a difficulty which they admit, tint which seems needless. This
paragraph contains much that was repeated in the discourse on the Mount of Olives
just before the crucifixion, hut at the same time much that is peculiar. As the refer-
ence to the destruction of Jerusalem is less obvious here, it helps us in deciding what
parts of the later discourse must be applied to the second coming of our Lord.
Ver. 20. Asked by the Pharisees. To entangle Him, for they
were seeking occasion to kill Him. Even in Perrea, their enmity had
been lately increased (see the last discourse, chaps. 15, 16). Possibly
there was also mockery in the question, but the Pharisees would in that
case have scrupulously avoided the expression : the kingdom of God.
which means the actual kingdom of the Messiah. Cometh not with
25r, LUKE XVII [17:21.!i2.
21 kingdom of God oometh not with observation: neither
shall they say, Lo, here! or, There! tor lo, the king-
dom of (i(d is 'within you.
22 And he said unto the disciples, The days will come,
when ye shall desire to see one of the days of the Son
1 Or, in Hit muM "fym.
observation, i. e., when men are looking for it. The coming of (he
kingdom of God will not l>e of such a character that men can sec out-
ward tokens of preparation for it, and determine when it is to come.
Ver. '21. Lo, here! or, There! Men have no right to point to any-
thing as a proof of the speedy corning of this kingdom. They can never
know the definite time, though tlrey should ever pray: 'Thy kingdom
come.' The kingdom of God is within you, or. 'in the midst of
you.' A future coming of the kingdom of God is referred to throughout.
and it is implied that the second coming of Christ, the Kin;/, coincides
with this coming of the kingdom. The marginal rendering seems pre-
ferable : the kingdom of (iod was already among them, f'-r the Kir
present and working among them. This implies to a certain extent the
Other meaning : ' within you,' so far as its presence among them involved
the personal duty of each one to reject or accept it in his heart. Some
suppose the meaning to be : the kingdom of God is an internal, spiritual
matter. Hut our Lord goes on to speak of this coming as an a
ji/itiii,nirnnn. The crowning objection is. that the words were spoken
to the Pharisees, in whose hearts this kingdom had no yiritmil jn
Gmlet thus Combines the two : ' Humanity must be prepared tor th new
external and divine state of tilings by a spiritual work wrought in the
depths of the heart ; and it is this internal advent which .lesiis thinks
good to put first in relief before such interlocutors.'
Ver. '2'2. Unto the disciples. The Tharisees had probably
withdrawn. In what follows there is no reference whatever to the
d truction of Jerusalem, a" in the later discourse. The one subject is
the Lord's future coming, the sudden personal appearance of the S >n
of man. Some, to escape this view, maintain the groundless conjecture
that I. uke ha- inserted here a part of the di-our-c on the Mount of
Olives, which referred to the destruction of Jerusalem. The days
i or -imply, 'days') will come etc. Tin- connection with the answer
to the I'lnirisees i* elOM. The kingdom has already begun, for the King,
the Hridcgroorn, the Son of man. is here, but He will be taken away.
From the answer to the 1'hari-ec- the disciples might have inferred, as
they were wont to do. that our Lord would ' establish a temporal
kingdom on earth, but He di<c'>ur:i'_ r e* Mich false hopes. 'When ye
Shall desire They would have tribulation. whicJi would make them
loir.: for ('In -i-t's prc-enee. One of the days of the Son of man.
The future coming or presence of the Lord is meant, since it is implied
thai at that time He would be absent. They might also long for the
17: 23-26.] LUKE XVII. 257
23 of man, and yc shall not see it. And they shall say to
you, Lo, there ! Lo, here ! go not away, nor follow
24 after them : for as the lightning, when it lighteneth out
of the one part under the heaven, shineth unto the
other part under heaven ; so shall the Son of man be
25 J in his day. But first must he suffer many things and
26 be rejected of this generation. And as it came to pass
in the days of Noah, even so shall it be also in the
1 Some ancient authorities omit in hit day.
former dnys, for such intercourse with him as they were now enjoying.
Shall not see it. Because the hour had not yet come, because the
Lord still asked for patient waiting.
Ver. 23. And they shall say to you. In this state of longing,
they would be in danger of being deceived by false tokens ; comp.
chap. 21: 8; Matt. 24: 23-27. The same danger has always existed.
Lo, there ! Lo, here ! This is the correct reading. The refer-
ence is to the place of our Lord's Second Advent, about which (as well
as the time) many busy themselves.
Ver. 24. For as the lightning, etc. Neither time nor place can
be determined, for the coining will be sudden and universally per-
ceived. The same thought is expressed by a similar figure in Matt.
24 : 27 ; but that passage is not so striking in its form as this. ' Men
do not run here and there to see a flash of lightning: it shines simul-
taneously on all points of the horizon. So the Lord will appear at the
same moment to the view of all living. His appearances as the Risen
One in the upper room, when closed, are the prelude of this last Ad-
vent But if He is to return, He must go away, go away persecuted.
This is the subject of ver. 25 ' (Godet).
Ver. 25. But first must he suffer, etc. Peculiar to Luke, and
a proof that the discourse is put in its proper place. This prediction,
however, gives no clue to the time and place of His coming, but cau-
tions them against expecting a temporal kingdom and triumph now,
since the sufferings of the King were first to come. Be rejected of
this generation. To be taken literally, as an intimation of the
Bpeedy rejection of our Lord. The verses which follow point to a vir-
tual rejection by the world, to continue until His return.
Ver. 26. And as it came to pass, etc. In vers. 26-30 the con-
tinued unbelief and carelessness of the world in regard to the coming
of the Son of man is illustrated. The disciples will so desire it, as to
be open to error in regard to the speedy coming; but the world will,
to the very last, be occupied with business and pleasure. In the
days of Noah. See Gen. 6 and 7, graphically summed up here,
and as veritable history. Comp. Matt. 24: o7-30.
17
258 LUKE XVII. [17: '-'7-33.
27 days of the Son of man. They ale, they drank, they
married, they were given in marriage, until the dav
that Noah entered into the ark, and the Hood eanie,
28 and destroyed them all. Likewise even as it came to
pass in the days of Lot; they ate, they drank, they
29 I (ought, they sold, they planted, they builded ; l>ut in
the day that Lot went out from Sodom it rained fire
and brimstone from heaven, and destroyed them all:
30 after the same manner shall it he in the day that the
31 Son of man is revealed. In that day, he which shall
be on the housetop, and his goods in the house, let him
not go clown to take them av, ay : and let him that is
32 in the field likewise not return back. Remember Lot's
33 wife. Whosoever shall seek to give his Mile* shall
lose it: but whosoever shall lose ///* l ///'r shall 2 preserve
I Or, foul. * Omit morg. Am. Com. * Gr. tave it alive.
Vers. 28-30. In the days of Lot. Pomp. Gen. 19, the literal
truthfulness of which passage is endorsed by our Lord in the vivid
sketch He gives of the destruction of Sodom. This illustration is pe-
culiar to Luke, :ui<l a further proof of his accuracy.
Ver. 31. In that day. This has no reference to the destruction
of Jerusalem, as Matt. L'4 : It; IS, but to the future coming of the
Mei.-ih. ' In that day,' the same haste and abandonment of earthly
will be. called for, which was required of Lot and his family
(<!en. !'.: 17l. The catastrophe immediately preceding the coming of
the Mc^iah, which is described in Matt. L' I : _".- 31 (ci>mp. chap. I'l :
. H li.-re referred to. Mow far an actual physical (light is im-
plied cannot, of course, be determined.
Vcr. -">_'. Remember Lot's wife. SeeOen. 10: 20. Her crime
ill paying attention to what had been left behind in Sodom, her
punishment was destruction while appoarently on the way I" safety.
She has become Mho type, of earth! y-mindedncss :<.nd self-seeking.'
This caution wan appropriate to 'disciples,' since Lot's wife represents,
not those entirely careless, but those who have taken a -tcp towards
salvation, and yet do not hold out in the hour of decisive trial.
Ver. :;:;. Shall seek to gain. etc. The thought is in general the
:is in chap. '.': 'JJ. The word 'life' is used in n double sen-e.
' 'ii. Com. omit the marginal rendering 'soul;' for the reas.ii>
on chap. '.I: L't. Some of the terms here used are peculiar to Luke.
The reference, to the coming of the Son of man and the trial which pre-
; as led to two views of this ver-e : (1 .) The seeking to gain, takes
throughout the preceding life, and the loss at the final catastrophe*.
17:34-37.] LUKE XVII. 259
34 it. I say unto you, In that night there shall be two
men on one bed ; the one shall be taken, and the other
35 shall be left. There shall be two women grinding to-
gether; the one shall be taken, and the other shall be
37 left. 1 And they answering say unto him, Where,
Lord ? And he said unto them, Where the body is,
thither will the 2 eagles also be gathered together.
1 Some ancient authorities add ver. 36. There thnll be two men in the field; the one
*/i.(" tr tidvit, in d lltf ijlhvr fltull be left. s Or, vultures.
(2.) The seeking to gain, takes places at the catastrophe, ami the loss
at the decisive moment of the coming Christ. Matt. 10: 30, which
refers to the whole previous life, favors the former view. 'Whoso-
ever shall lose his life. /. f., shall not count his life clear to him in
comparison with Christ. 'Will preserve, or, 'quicken,' it. The
word is derived from animal parturition, as if the events of that day
were represented as the pangs of travail resulting in the new and glori-
ous life of the believer. Com p. Matt. 24 : 8. In this part of the verse,
also, the reference to the whole preceding life scorns mere appropriate.
Yer. 34. I say unto you. Solemn introduction. In that night.
Night is the time of surprise and terror, and the return of the Lord bad
already been set forth figuratively as occurring at night (chap. 12: 35
39); but ver. 35 refers to the day-time. Two men on one bed.
Peculiar to Luke. Illustrating the xeparatinn of those previously closely
associated together. Husband and wife are not referred to, however.
There will be a separation between the faithful and the unfaithful, as
well as a gathering of the elect out of the world. This illustration gives
prominence to the former idea, the next to the latter.
Ver. 35. Two women, etc. The hand-mills then in use frequently
required the labor of two women. Such mills are still seen in Pales-
tine.
Ver. 36 is omitted by the best manuscript authorities, and was pro-
haMy inserted from Matt. 24: 40. The presence of the verse in the
Latin and Syriac versions justifies, however, the marginal note of
the R. V.
Ver. 37. 'Where. Lord ? The Pharisees had inquired in regard
to the time ; the disciples ask about the place, with special reference to
the separation just spoken of. They did not understand its univer-
sality. The answer of our Lord : where the body is, etc., proclaims
this universality. ' Men ask where these judgments fall, and the answer
i that they fall wherever they are needed' (Plumptre). In Matt. 24:
28, we find precisely the same thought, 'carcass' being substituted for
'body.' There, however, a reference to the destruction of Jerusalem
is probably included ; here the second coming of Christ alone is spoken
of. The principle is general. Various fanciful interpretations have
been suggested.
260 LUKE XVIII. [IS: 1-4.
CHAPTER 18: 1-4.
Two Parables Respecting Prayer.
18 : 1 AND he spake a parable unto them to the end that
they ought always to pray, and not to faint; saving,
2 There was in a city a judge, which feared not God, and
3 regarded not man : and there was a widow in that city ;
and she came oft unto him, saying, 'Avenge me of
4 mine adversary. And he would not for a while: but
afterward he said within himself, Though I fear not
1 Or, Do ine justice of : and go in ver. 5, 7, 8.
Two Parables Respecting Prayer, vcrs. 1-14.
Peculiar to Luke. This paragraph l>,'l..n^s t" tin' r-ame period :is the preeediiigono;
tin- iii>.t paraMe him acloou connection of thought with tin- predictions concerning tbi
coining of tin; Snii <if man, wliilo tin- second seems to have immediately followed. Tho
two i ^institute, ILS it were, a complete whole. 'Ill older to elld like the \\ idoW, (H1O
imi-t !M\. !"';_'ini ake the |iuhlican ; an^l in order to act as ruckle- nee iu
the Judg'-, on" must have the heart of a 1'harisee in his bogoni ' (Van OoMter/.ee). Tho
tir-t parable U'ars a rcwinhlance to that of lh" unjust steward ; 1(J: l-i:;>, and like it
was addressed to (lie dis<-ipl< s , tin: second to that of the prodigal r"ii (!> : 1 1 .J , Ijring
also addressed to a wider circle.
Ver. 1. Unto them, i. e., the disciples. To the end, not in order
that, but to show, that they (the disciples) ought always to pray.
Comp. 1 Thess. 6: 17: ' Pray without ceasing.' Tin- latter refers tn the
believer's prevailing frame of mind ; this, to unwearied petition for tho
same object believed to be in accordance with (iod's will. It shows the
conflict of prayer in the di-trcssed and suflcring disciple. Not to
faint, not to he di-c..ura'.r-d. Tin- danger of ili-;c(.ura.L r ement arises
from the delay in receiving an answer, while, the 'adversary' continues
to harass.
Yrr. '2. In a city a judge. The ordinary municipal judge, ap-
pointed in :n v '"dance with Iicut.lt): is. 'Which feaied not God,
and regarded not man. The i \| i-> --ion is tmt an uncommon <!<>-
igtialiou of an unprincipled ami reckless person. Religions motives
and even social influences set no check to his sel|i--li rerkle-
Ver. ''>. A widow in that city. The old Testament specially
demanded judicial protection for widows. The suitor may represent
the Church. Avenge me of my adversary. The ju-tiee ..f her
is implied throughout. She dues more than ask for :i decision in
her favor, she demand- protcetinii and rr<|uital. The Church of ( 'hrist,
p.-i -eei;ted for ages, should proder this reipiest to (iod alone.
Ver. 4. For a while. Not necessarily, for a long time. He said
within himself, etc. This soliloquy reveals the utterly abandoned
character of the man : he waa not ashamed of his own reckle- -n
18 ! 5-8.] LUKE XVIII. 261
5 God, nor regard man ; yet because this widow troubleth
me, I will avenge her, lest she *wear me out by her
6 continual coming.* And the Lord said, Hear what
7 2 the unrighteous judge saith. And shall not God
avenge his elect, which cry to him day and night, and
8 he is long-suffering over them ? I say unto you, that
he will avenge them speedily. Howbeit when the
Son of man cometh, shall he find 3 faith on the earth?
! Or. bniife. * Or, leit at last by her coming the wear me out. Am. Com.
* Gr. the judge of unrighteousness. s Or, the faith.
Ver. 5. Because this widow troubleth me. lie is willing to
give justice, though for a very unjust reason. Even from such a man
importunity can gain its end ; from her conduct hitherto he infers that
she will persist and trouble him yet more. She . . . wear me out.
The literal meaning is : 'lest she smite me in the face,' beat my face
black and blue. This is to be taken, not literally, but figuratively, as
setting forth the troublesome effects of a woman's incessant demands,
worrying into compliance one who feared not God and regarded not
man. Our Lord drew His illustrations, not from ideal characters, but
from people whom He saw about Him. The rendering of the Am. Com.
is more in accordance with the exact force of the original, and places
proper emphasis on the phrase 'at last;' 'continual' does not suggest
the full meaning.
Ver. 6. The unjust judge, lit., 'the judge of unrighteousness.'
This is emphatic, to lead to the conclusion in ver. 7.
Ver. 7. And shall not God, etc. Much more then, since God
is not an unjust judge, since the widow is not a forsaken one, but His
elect, will He hear importunate prayer. While this is applicable in a
certain measure to every individual Christian, and to all bodies of
Christians in every age, the main application is to the elect as a collec-
tive body, to the final release from her days of sorrow at the return of
the Lord. Which ciy to him day and night. An exhortation
to importunate prayer, as well as a prediction that God's elect will not
fail to offer it. And he is long-suffering over them. This may
be interpreted in several ways. (1) Though He is long-suffering
(towards their enemies) on their behalf, or in their case. (2) And He
is long-suffering toward them (i. e., His elect). (3) As a separate
question : Is He wont to delay in their case ? The first seems prefera-
ble. The second only repeats the former part of the verse; and the
last seems inappropriate, since it denies the delay which our Lord
assumes. 'Them' refers to the elect; but 'long-suffering,' in the
Bible, usually refers to a withholding of punishment.
Ver. 8. I say uii.to you. Our Lord answers His own question.
He will avenge them speedily. Not suddenly, but quickly. If
ver. 7 be explained : Is it His way to delay in their case ? then this is
202 LUKE XVIII. [18:9-11.
9 And ho spake also this parable unto certain which
trusted in themselves that they were righteous, and
10 set 'all others at nought: Two men went up into the
temple to pray; the one a Pharisee, and the other a
11 publican. The Pharisee stood and prayed thus with
himself, God, I thank thee, that I am not as the rest
' Gr. the rett.
the expected negative reply. But the avenging belongs to the coming
of the Son of man, which is still future after eighteen centuries. How-
ever long delayed in man's estimation, the day of the Lord will
quickly' come, as God regards it. Both ideas are ever conjoined in
the New Testament to combine the lessons of patience and hope.
When the Son of man cometh. The second cnminjr of Christ is
evidently meant. Shall he find faith on the earth? The mar-
ginal rendering of the K. V., 'the faith,' is literal. But it should not
be understood as referring to an objective freed. Nor is it implied
that there will be no faith at that time, but only that it is doubtful
whether the faith spoken of will continue until that time. What faith
dc.es our Lord mean? If He means saving faith in Ilim.-clf, then the
question points not only to the speedy falling away of many who heard
Him then, hut also to the great apostacy which will precede His coming
{'2 Thess. '2: .'!). But it is more probable that He refers to the kind of
faitli set forth in the parable: faith which endures in importunate
prayer. The question then implies that the trials of the faith and
patience of the Church during the Lord's delay will be BO grc.v
make it doubtful whether such importunity for the Lord's return will
lie the rule in the day of His appearing. 'Ihis view does not em-< urage
the over-gloomy view that the day of Christ's triumph will be when
His people have become very few in number, (in the other hand, it
- with the representations repeatedly made, that the coming will
lie an unexpected one even to real believers. The special form of faith
which will be lacking is faith in the return of the Lord as evidenced
by importunate prayer for the hastening of that event.
Yer. It. This parable. The parable consists in this, that the two
:ii two classes. Unto certain. To them, not . . n-
ccrning them, hence they were probably not 1'harNecs. Which
trusted in themselves .... and set all others at nought.
Tiny were Pharisaical at heart, though not belonging to that party.
They re], rc-'-nt a numcrni;s cla^s. The setting the rest at nought i^ a
.'ijiieiice of M-lf-rightcouMieag.
Yer. id. Two men went up into the temple to pray. The
temple was on nn elevation. Since tin- I'M ipproa< hing. and
of \\\* he.-irer< were probably on their way to .Jerusalem to wor-
ship ill tin: temple, the referen. i!>t.
Yer. 11. The Pharisee stood. Ihc publican also stood; but
IS : 12, 13.] LUKE XVIII. 263
of men, extortioners, unjust, adulterers, or even as this
12 publican. I fast twice in the week; I give tithes of
13 all that I get. But the publican, standing afar off,
would not lift up so much as his eyes unto heaven,
but smote his breast, saying, God, J be merciful to me
1 Or, be propitiated.
the word here used implies that the Pharisee took a position of confi-
dence, a conspicuous one at all events (comp. Matt. 6: 5). Prayed
thus with himself, f. e., to himself, not orally, since he would
hardly venture to speak thus. But the phrase doul.' 1 ess alludes to the
fact that his prayer was not really a communing with God, but a com-
muning with himself. God, I thank thee. He did not thank God,
but boasted. It is possible to thank God for what we do and become
more than others (1 Cor. 15: 9, 10) ; but such a thanksgiving springs
out of the most profound humility. Not as the rest of men.
Self-righteousness sets at nought, not 'others,' but 'the rest of men;'
as if no one else could be so acceptable to God. The Pharisee then
subdivides the rest of men into classes: extortioners, unjust (in
the restricted sense of those who act unjustly, illegally), adulterers
(to be taken literally), or even as this publican. ' Even' is con-
temptuous ; it does not imply that he considered the publican as less
unworthy than the other classes. The thanksgiving was not for free-
dom from these sins, but for his superiority to sinners ; and he intro-
duces the concrete and actual sinner (the publican).
Ver. 12. I fast twice in the week. His acts, he affirms, sur-
pass the requirements of God's law. But one fast was commanded in
the law, namely, on the great day of atonement (Lev. 16: 29; Num.
29: 7). These were therefore private fasts. Mondays and Thursdays
were the usual fast days. I give tithes of all that I get; not of
what he possessed, but of what he gained. The law required tithes
only of the fruits of the field, flocks, and herds (Lev. 27: 30; Num. 18:
21; Deut. 14: 22; comp. however, Gen. 14: 20; 28: 22). This gain,
he felt, was due to his own prudence, and yet he says, I give God more
than He claims in the law. It is easier to see the folly of the Phari-
see's prayer than to cease offering it ourselves.
Ver. 13. Standing. Simply standing, not putting himself into an
attitude or position. Afar off. Probably, from the sanctuary, thus
indicating his humility before God. Possibly, too, from the Pharisee,
thus indicating that he did not deem himself as other men, but morally
below them. Still he was not thinking much of others ; the matter was
between him and God alone. Would not lift up, etc. This hints
that the Pharisee had done so, doubtless lifting up his hands also, as
was the custom. Smote upon his breast. The usual gesture of
sorrow. God be merciful, or, 'be propitiated,' addressed to God,
not an ejaculation. To me a sinner. Lit., 'the sinner.' There is
264 LUKE XVIII. [18: 14,15.
14 *a sinner. I say unto you, This man wont down to
his house justified rather than the other: for every
one that cxaltrth himself .shall Ix 1 humbled; but he
that humbleth himself shall be exalted.
CHAPTER 18: 15-17.
Our Lord Blesses Babes.
15 And they brought * unto him also their babes, that
he should touch them : but when the disciples saw it,
1 Or, tke tinner. For brought read were bringing. Am. Com.
no comparison with others. He thinks of himself as though he were
the great and only sinner. As the Pharisee proudly gave thanks, the
publican humbly petitions, and for the one thing he most nee Is. How
God can be merciful to sinners is not declared here, since I'hrist had
not yet died for sinners. This petition is the only one a sinner can
offer or may offer, hut it may and can he answered only for Christ's sake.
\ . r. 14. I say unto you. Solemn application. This man. the
publican, went down to bis bouse, returned home, justified, /. r.,
accepted by God us righteous, in the very sense in which I'aul uses the
word in his Epistles, that to the Romans being an extended commen-
tary on this statement. Our Lord implies that the publican's prayer
was answered, that God was merciful to this sinner, and this is pre-
cisely what is meant by justification, namely, God's forgiving our sins
and accepting us as righteous. Rather than the other. Our Lord
is very forWaring in Bis judgment on the 1'harisee. But He certainly
means that the latter was not justified, for he had not asked for this
For. A general statement, often repeated by our Lord i chap. 14: 11 ;
Matt. 2-'!: 1'J), gives the reason for what had been said of the two men.
Every one that ezalteth himself, as this Pharisee did in his
self- righteousness, shall be humbled, by God, who does not justify
si:. -I, : but he that humbleth himself, as the publican did, shall
be exalted, by God, who hears :ui<l answers the prayer. That an-
swer was justification : hence, on the great principle so often set forth,
(hi- publican went down to his house justified rather than the other.
The Pharisee, though a more moral man than the other,
to be just,' fie tra* more moral, but hecaii>e he was
_'hteous ; the publican, the worse man of the two, wax justified,
not because he \ca irortf, but because he was a humble penitent. Of
; ire course of the two men our Lord has no occasion to speak ;
to make men really holy, as well a.s to provide for their
justification ; the one being indissnlubly connected with the other.
Hence the future of such a one as this publican is not uncertain.
Our Lord Blfuet Babts, vere. 15-17.
Parallel paMgc*: Matt. 19: 13-15; Mark 10: 13-16. From tkU point on Luke's ao-
18:16,17.] LUKE XVIII. 265
16 they rebuked them. But Jesus called them unto him,
saying, Suffer the little children to come unto me, and
forbid them not: for of such is* the kingdom of God.
17 Verily I say unto you, Whosoever shall not receive
the kingdom of God as a little child, he shall in no
wise enter therein.
* For ofsvch is read to such belongeth. Am. Com.
count is strictly parallel with those of Matthew and Mark. He does not, however,
mention the locality (Penea). There is often a remarkable verbal agreement with the
account of Mark. The conversation about divorce, with which Matthew (19 : 1-12)
and Mark (10: 2-12) begin their account of tho Pencan discourses, is omitted here.
Ver. 15. They brought (were bringing). That the parents are
meant appears from the more exact phrase Luke uses : also ( or, ' even ' )
their babes should touch them. Matthew: 'lay his hands on
them, and pray.' As JC-M.S healed l>y the laying-on of hands, this was
a recognition of His power to bless the children, and also of their need
of such a blessing. "When the disciples saw it, they rebuked
them. We learn from the other accounts that they had been engaged
in an interesting discussion about marriage, and they did not wish to
be interrupted. It has often happened since then that theories about
household relations have interfered between little children and Jesus
their Saviour. Mark mentions the great displeasure of our Lord at this
conduct of the disciples.
Ver. 16. Called them unto him. He called the infants, but
they could only obey when brought by their parents. This point is
significant. Suffer the little children. 'The' occurs in all the
accounts (the A. V. omits it here), pointing to children as a class.
' Suffer' indicates that believing parents would naturally 'desire to bring
their children. Forbid them not. Referring to what the disciples
had done; too many have repeated their mistake. For of such is (to
such belongeth) the kingdom of God. A plain intimation that
children may be Christians, and that heaven is full of such. Probably
a majority of the redeemed are taken home to Christ in infancy. But
Matt. 18, and ver. 17 here, point to a wider application. Actual chil-
dren are in the kingdom ; but all in it are of a childlike spirit. So that
only to 'such,' whether in years or spirit, 'belongeth the kingdom of
God.' See further on Mark 10: 14.
Ver. 17. Whosoever shall not receive, etc. So Mark, but
Matthew inserts it elsewhere, in answer to a question as to who should
be greatest in the kingdom of heaven. Here the application differs but
slightly, since the disciples were now rebuked for conduct which im-
plied that they thought themselves greater in the kingdom than the
babes who had been brought. As a little child. The point of like-
ness is not innocence, but humble dependence (compare Matt. 18: 4).
266 LUKE XVTTI. [IS: 18-20.
CHAPTER 18: 18-30.
The Rich Itnlcr, and the l)i.^nur.^ on
18 And a certain ruler asked him, saying, Good '
19 ter, what shall 1 <!<> to inherit eternal lite? And Jons
said unto him, Why callest thou me good? none is
20 good, save one, 0MH ( Jod. Thou knuwcst the com-
mandments, Do not commit adultery, Do not kill, Do
not steal, Do not bear false witness, Honour thy father
I Or, Teacher.
Shall in no wise enter therein. This disposition is therefore
essential. The parable of the publican emphasized the penitence of
those whom the Lord receives; this points out the trustful dependence
of those who receive the Lord. They are but two sides of tin- same
thing. Mark (10: 16) tells us how our Lord received the children:
II" took them in His arms and blessed them, laying His hands upon
them.'
The Rich Ruler, and the Discourse on Riches, vers. 18-30.
Parallel paaeagrs: Matt 19: ir-.T"; Mark 10: 17-30. The narrative of Luke closely
resemble* that of Mark, l>ut is briefer. 'Scarcely <lo tbc children retire from flu- hal-
Inui-d -.i].. when :t lich youiig man enter*, who, only for the rcu-soii tliat he N hick-
Ing in childlike humility, does not find the entrance to the kingdom of heaven ' (Van
Ocwterzee).
Ver. 18. A certain ruler. Peculiar to Luke. Matthew tells us
he was a young man, and Mark that he ran to Jesus. He is not t<> be
confounded with the lawyer (chap. 10: 25), who asked the same ques-
tion, nor with the other lawyer who questioned our Lord in the temple
(Matt. _'_': :;.-> Hi). Good Master, what shall I do? So Mark;
but the correct text in Matthew i* : '.Master, what good tliin_-
Farrar finds in the address a tone of patronage. On the question,
comp. chap. 1'): 2- r >. etc.
Ver. ]'.*. Why callest thou me good? etc. Comp. the varia-
tion in Matt. l!i: 17. Here, as in Murk, the answer is addrrs-. 1 to
one side of the ruler's mistake. But he was wrong as to both the na-
ture of goodness and the nature of (Jod ; otherwise he rould not have
thought of earning eternal life. Our Lord would lead him up to a
better conception. 'To take the law in thorough earnest, is the true
way to come to Christ.' i(iess). The whole answer is apainst
notion that Christ's religion is merely philanthropy : it MM nothing
for m, if it does not lend us in faith to a personal God as the supreme
good.
V.T. 'Jo. Thou knowest the commandments, etc. Matthew
is fuller here. The order of Luke iu specifying the commandments, is
18: 21-25.] LUKE XVIII. 267
21 and mother. And he said, All these things have I
22 observed from my youth up. And when Jesus heard
it, he said unto him, One thing thou lackest yet : sell
all that thou hast, and distribute unto the poor, and
thou shalt have treasure in heaven: and come, follow
23 me. But when he heard these things, he became ex-
24 ceeding sorrowful ; for he was very rich. And Jesus
seeing him said, Plow hardly shall they that have riches
25 enter into the kingdom of God ! For it is easier for a
camel to enter in through a needle's eye, than for a
peculiar. The second table is selected, since our Lord would meet the
young man on his own ground, and show him that duties to men are
not fully met, except under the impulse of supreme devotion to God,
which is now expressed in following Christ (ver. 22).
Ver. 21 . All these things, etc. ' He had come seeking some
great thing to satisfy his lofty aspirations after eternal life. He finds
himself re-taught the lessons of childhood, sent back as it were to a
lower form in the school of holiness' fPlumptre).
Ver. 22. And when Jesus heard it. Here Mark gives a graphic
touch: 'And Jesus looking upon him loved him.' One thing thou
lackest yet. Judged from his own point of view, one duty was as
yet undone. Our Lord proposes this as a test, to show that the entire
obedience was imperfect. Sell all that thou hast. In his case
wealth was. the hindrance; in another case it might be something else.
All we have belongs to Christ, and we hold it aright only when it is
subordinate to Him. Hence the command is not literally applicable
to all. The gospel is here put in legal form to reach the legalistic
young man's conscience. Distribute unto the poor, and thou
shalt have treasure in heaven. That eternal life is not bought by
a literal obedience to this precept, appears from 1 Cor. 13: 3. Come,
follow me. The final test : Christ ought to be supreme, and if He is
supreme we will leave all, if necessary, to follow Him.
Ver. 2:]. He became exceeding sorrowful; for he was
very rich. Mark is more graphic. ' His countenance fell . . . and
he went away sorrowful.' He saw the hindrance, but was unwilling
to remove it. He kept hold on his wealth and left Christ, as many a
lovely young man has done.
Ver. 24. How hardly, ;'. ?., 'with what difficulty.' They that
have riches, etc. The account of Mark shows that this means those
that trust in riches,' but possession readily leads to such trust; the
strong desire for wealth is already a trusting in riches.
Ver. 2o. For it is easier for a camel, etc. A strong expres-
sion for impossibility. Evidently it was thus understood by the disci-
ples (vers. 2G, 27). Nothing is gained by explaining a needle's eye
2G8 LUKE XVIII. [18: 26-30.
26 rich man to enter into the kingdom of God. And
2 1 they that heard it said, Then who can !>< saved ? Hut
he said, The tilings which arc impossible with men are
28 possible with God. And Peter said, Lo, \\v have lei't
2f> 'our own, and followed thee. And he said unto them,
Verily I say unto you, There is no man that hath left
house, or wife, or brethren, or parents, or children, for
30 the kingdom of God's sake, who shall not receive mani-
fold more in this time, and in the 2 world to come eter-
nal life.
1 Or, our own homes. * Or, age.
as meaning the narrow gate for foot-passengers, at the side of the
larger piles of Kastcrn cities.
Ver. -''>. Tben who can be saved? The chance of order in
the 11. V. represents a peculiarity of the Greek, which is literally:
'and who can be saved?' ' Here once more we catch the echo of fil-
ing despair caused in the minds of the still immature Ap ..-:!.- by some
of our Lord's harder sayings ' i Farrar).
Vcr. liT. The things which are impossible with men, etc.
Hence (lod's grace can save a rich man despite the peculiar difficulty,
for <!od's grace is needed to save any man. 'Thus .lesus in the twink-
ling of an eye lifts the minds of his hearers from human works, of which
alone the young man was thinking, to that divine work of radical i
eration which proceeds from the One who alone is good, and of which
Jesus is alone the instrument' (Godet). The lesson is: Trust in Al-
mighty God, not in uncertain riches.
28. Lo, we have left our own, and followed thee.
The form Luke gives is peculiar, hut the thought i* the same, namely,
'Have we stood the test? What shall we have?' There was probably
in the mind of Peter an expectation of pre-eminence; comp. the parable
Which follow- in Matt. 'JO; 1
Vcr. '20. There is no man that hath left, etc. Luke's report
has some peculiarities. There is no mention of 'lands;' wife occurs
only here, though some authorities in-ert it in the parallel passages.
Or parents. This is peculiar to Luke, as is also the phrase: for the
kingdom of God's sake. There are variations in the order, but
the text followed by the K. V. is well supported. This motive is not
hope of ultimate reward, but self-denial for Christ's sake.
Ver. :;<). 'Who shall not receive fa stronger word than in the
parallel account-'), etc. Mark is most full in hi* report of thi- pi
but Matthi ther specific promise to the Twelve.
Manifold more. Matthew and Mark : -a hundred fold.' The spirit-
ual fellow-hip and possessions of self-denying Christian? are indeed
'manifold more in this time' than all the earthly ties and goods they
18 1 31-34.] LUKE XVIII. 269
CHAPTER 18: 31-34.
TJie Fuller Prediction of our Lord's Passion.
31 And he took unto him the twelve, aud said unto them,
Behold, we go up to Jerusalem, and all the things that
are written 'by the prophets shall be accomplished
32 unto the Son of man. For he shall be delivered up
unto the Gentiles, and shall be mocked, and shamefully
33 entreated, and spit upon : and they shall scourge and
34 kill him : and the third day he shall rise again. And
they understood none of these things ; and this saying
was hid from them, and they perceived not the things
that were said.
1 Or, through.
can relinquish. The promise has been made good ' in this time,' where
its fulfilment can be demonstrated. There can be no doubt that the
latter part will as certainly be made good.
The Fuller Prediction of our Lord's Passion, vers. 31-34.
Parallel passages: Matt. 20: 17-19; Mark 10: 32-34. The latter Evangelist gives a
graphic pictnro of the scene, when our Lord uttered this ' third ' prophecy of His death.
In all three accounts this conversation marks the final journeying to Jerusalem. The
reference to the prophets in ver. 31 and the whole of ver. 34 are peculiar to Luke. He
omits any mention of the betrayal, which is distinctly announced by Matthew and im-
plied in Mark's account Some harmonists place the raising of Lazarus between this
paragraph and the preceding one; but it seems better to regard the narrative as con-
tinuous from chap. 17: -2) onward.
Ver. 31. And he took unto him the twelve. Comp. Mark
10:32. The Twelve were amazed; the others were afraid. 'Then it
was that He beckoned them to Him, and revealed the crowning circum-
stances of horror respecting His death' (Farrar). We go up to
Jerusalem. An important point, mentioned in all the accounts. It
was the final journey to that city. All the things that are writ-
ten, etc. Peculiar to Luke; comp. the prominence given to this fulfil-
ment in chap. 24: 27, 44, 45. Unto the Son of man. The R. V.
gives the- correct sense; this phrase is connected with 'accomplished,'
not with 'written,' ver. 32. Delivered up unto the Gentiles.
Here Matthew and Mark mention the agency of the Jewish rulers.
The details are otherwise much the same as in the other accounts, but
Luke inserts the phrase: shamefully entreated.
Ver. 33. Kill him. Matthew: 'to crucify Him.' Andthethird
day. This prediction is omitted in chap. 9: 44, but added by the other
Evangelists in each case. Mark, however, always has the form: 'after
three days.'
Ver. 04. And they understood none of these things. Pecu-
270 LUKE XVIII. [18: 35-37.
CHAPTER 18: 35-43.
Tlie Healing of a Blind J///n ncdr Jericho.
35 And it came to pass, as he drew nigh unto Jericho,
a certain blind man sat by the way side begging:
36 and hearing a multitude going by, he inquired \\hai
37 this meant. And they told him, that Jesus of Na/a-
liar to Luke; Matthew and Mark, however, give a proof of the same fact
in their account of the request of the sons of /ebedee immediately after
(Matt. 2 i: 'JO-US; Mark 10: 3-3-45). The Twelve understood the words,
but what was predicted they did not understand. Hid from them.
The cause of their not understanding was this hiding, which was due
to their own dullness of spiritual perception, though in another view
God's agency is implied. Their spiritual blindness is emphasized by
the connection with the healing of blind Bartiuneus.
The Healing of a Blind Man near Jericho, vers. 35-43.
Parallel passage*: Matt. 20: 20-34; Mark 10: 4R-A2. The firmer Evangelist men-
tions two blind men, the latter but one, giving his name. Ik.th in-.-rt the ambitious
requestor Salome and her two guns. Luke's account agrees more oloM-ly with tli.it
of Murk; but there is one important point of difference. Luke says: as lie drew
nigh unto Jericho,' but Mark : 'and they come to Jericho : and as He went from ,J. ri-
cho' (Matthew only : 'as they went out from Jericho '). It seems unlikely that there
were two distinct miracles, and quite as improbable that this one occurred after tha
even's recorded in chap. 19: 1-27 (ee ver. 28 of that chapter). We accept the expla-
nation, that the miracle took place during an excursion from Jericho to some placi
in the neighborhood 'probably as they went out): that on the return to Jericho the
f the next chapter occurred. At Jericho onr Lord would meet many of His
Galilean followers on the way to the Paasover. Hence a brief stay in that city is the
more probable. On tin- situ <lion of the city, comp the parallel passage*, and
: An there wore two different site*, the ancient one and that occupied in the
I 'hri.it (see SchafTs /;'.'. l>i. '.. p. l.i >), some hare supposed that Luke refers
to one, and Matthew and Mark to the other.
V<-r. :;"). As he drew nigh unto Jericho. See above. A
certain blind man, etc. Mark (correct reading): 'The son of
Titn:rii>, ]{;trtim:rus, a blind beggnr, was sitting by the way-side.'
The variation* in form are characteristic, and point to the independ-
ence of tin- Kv.-iii'.ri'list<.
Ver. .%. And hearing a multitude going by. Here again
the independrrx t" l.nkc is evident. '(luinirby' i* mure exact than
;_'t'.v' <A. V. : i-"inp. VIT. '',!. when- a different verb occurs.
What this meant. Pemlinr to l.uke.
And they told him. Luke is here more detailed; but
the thought Mtvurs in all the accounts.
18 : 38-43.] LUKE XVIII. 271
38 reth passeth by. And he cried, saying, Jesus, thou
39 son of David, have mercy on me. And they that went
before rebuked him, that he should hold his peace :
but he cried out the more a great deal, Thou son of
40 David, have mercy on me. And Jesus stood, and
commanded him to be brought unto him : and when
41 he was come near, he asked him, What wilt thou that
I should do unto thee? And he said, Lord, that I
42 may receive my sight. And Jesus said unto him,
Receive thy sight : thy faith hath l made thee whole.
43 And immediately he received his sight, and followed
him, glorifying God : and all the people, when they
saw it, gave praise unto God.
1 Or, saved thee.
Ver. 38. Cried, saying, Jesus, thou son of David, etc. Un-
doubtedly a recognition of .lesus as the Messiah. Have mercy on
me. The Greek form has been incorporated into many liturgies.
Ver. 39. And they that went before rebuked him, etc.
Not for -what he cried, but for the 'presumption on the part of a beggar
in thus stopping the progress of so exalted a personage' (Godet). The
crowd in advance reproved the blind man, indicating that our Lord had
not yet passed by; peculiar to Luke. The continued crying out is
mentioned by all three Evangelists.
Ver. 40. And Jesus stood, etc. The command is given,
though in different form in all the accounts ; Mark, however, is most
graphic in the subsequent details: 'Be of good cheer; rise, he call-
eth thee. And he, casting away his garment, sprang up, and came to
Jesus.'
Ver. 41. What wilt thou, etc. 'With a majesty truly royal,
Jesus seems to open up to the beggar the treasures of Divine power 1
(Godet).
Ver. 42. Thy faith hath made thee whole. In Mark the
A. V. has this rendering, with the margin 'saved thee.' Spiritual
healing is implied, but not necessarily expressed.
Ver. 43. And immediately he received his flight, and fol-
lowed him. So Matthew and Mark in different terms. Glorifying
God, etc. 'The account of the effect of the miracle on the blind man
himself, and on the people, is peculiar to St. Luke, and seems to belong
to the class of phenomena which he loved to study (chaps. 5; 25, 26;
7: 16; Acts 3: 8; 14: 10, 11).' Plumptre. The spiritual experience
of multitudes is set forth in this miracle of bodily healing.
272 LUKE XIX. [19: r-4.
CHAPTER 19: 1-10.
Zacchccus the Publican.
19:1 AND he entered and was passing through Jericho.
2 And behold, a man called by name Zacchceus ; and he
3 was a chief publican, and he was rich. And he sought
to see Jesus who he was ; and could not for the crowd,
4 because lie was little of stature. And he ran on before,
and climbed up into a sycomore tree to see him : for he
Zacch&us the Publican, vers. 1-10.
The incident is peculiar to Luke, and in a proof of independence. ' The fundamental
idea of Luke's Gospel demanded that the favor shown to the rich publican should not
be omitted. Matthew and Mark are so intent upon depicting the great procession to
the feast in ita unity, that they cannot linger upon another episode, such as that of
Zaccha>us, in addition to the healing of the blind man. Matthew indeed, living him-
self a publican, might hesitate through modesty to record prominently so many i .-.
of favor shown to the publicans; and Mark, w tit iug cliietly fur Ki>ni:iu Christians,
would probably prefer to omit a new remembninco of the embittered hatred which
subsisted between the Jews and the Romans' lLange). The time was i>:ob;ibly .
the eighth day of tho Jewish m.<nth NLsan, one neck before the crucifixion. See fur-
ther on ver. -'.'. There seems to have been no considerable interval of time I
this event and the public entry into Jerusalem.
Ver. 1. And he. The A. V. supplies 'Jesus.' Was passing
through Jericho. He had not yet passed entirely through, when
He met /accluuus. Hence it is not necessary to suppose that the houso
of /ai'choeus was outside the city, on the way to Jeru-alcm.
\ IT. 2. Zacchseua. The name is the Hebrew word meaning
pure,' with a Greek ending attached to it. He was therefore of Jew-
ish rigin (comp. ver. ( J). A chief publican. 1'robahly the super-
intendent of the ordinary tax-gatherers. Tin- practice of farmi-
tli- i-i'vtMi'K"! t the Roman knights encour
was probably the chief agent of t'he person who held the privilege from
t\i<- .-nvermnent. Jericho would yield considerable revenue, both from
the balsam produced in the neighborhood, and from the import mt
tr.itlic which existed between Peru>a and Judrca. And he was rich.
i his j'oMtion would naturally amass wealth, however doubtful
the honesty of the pains. The fact is mentioned, not because it is
remarkable, but to prepare the way for the language of ver. 8.
Ver. 8. Who he was, or, 'which (among the crowd) was lie.'
His ruriosity alone is mentioned here; but .-mm- bettor motive, however
ill-detint-d to himself, undoubtedly influenced him. Could not for
the crowd. He had tried, but fail'- ; f the crowd, hU
ure making it necessary to get very near in order ti>
Ver. -1. Ran on before. Au evidence of great desire, especially
19: 5-7.] LUKE XIX. 273
5 was to pass that way. And when Jesus came to the
place, he looked up, and said unto him, Zacchaeus,
make haste, and come down ; for to-day I must abide
6 at thy house. And he made haste, and came down,
7 and received him joyfully. And when they saw it,
they all murmured, saying, He is gone in to lodge
in a man of wealth. A aycomore tree. The R. V. gives the correct
spelling. In the Anier. Bible Society editions ' sycamore ' is substituted.
Our sycamore-tree is not at all like the one here referred to. It was
the Egyptian fig-tree, and is called sycomore, Avhich means 'fig-mul-
berry,' because its leaf was like that of the mulberry. The 'sycamine
tree' (chap. 17:0) was a mulberry, though some identify that with the
sycamore. As this tree has low, horizontal branches, it would be easy
to climb. ' The fruit is, according to the accounts of travellers, pleasant
and well-tasting. But here the sycomore bears a fruit of the noblest
and rarest kind, which is to ripen for the refreshment of Jesus' (Van
Oostcrzee). Was to pass that way. This shows that it was known
which way Jesus would take. Hence the strong probability that He
was on the direct way to Jerusalem.
Vcr. 5. Looked up, and said. The correct reading brings out
more strikingly the recognition of Zacchaeus by our Lord. The know-
ledge of his name is less remarkable than the knowledge of his heart.
Previous acquaintance's out of the question (cornp. ver. 3). Some
Buppose that the man well-known in Jericho was seen by the crowd
in this singular position, and his name being passed from mouth to
mouth, sometimes with scorn and dislike, sometimes with merriment,
was heard by our Lord. This inserts largely into the simple narra-
tive, only to belittle it. To-day, etc. Possibly over night ; but it is
more likely that it was to be a mid-day rest, and that in the afternoon
(Friday, as we think) our Lord passed to the neighborhood of Bethany,
where He supped in the house of Simon the leper after sunset on
Saturday. The distance was not too great for an afternoon's walk. I
must. In our Lord's life, especially in this part so fully detailed,
every event was ordered according to a Divine plan. This rest in
Jericho served to fix the time of other events, such as the supper in
Bethany, the entrance into Jerusalem (on the day when the Paschal
Lamb was set apart for sacrifice), etc. Besides this, there was a moral
necessity of love constraining Him <o stop in Jericho, to seek and save
Miis publican, who had shown spiritual longings. He paused to show
mercy, even while on the way to His greatest work of mercy. Yet
these two thoughts are but two sides of the same truth. All events
work out God's purpose: but His purpose is to save sinners.
Ver. l). Joyfully. The curiosity was not a vain one; the presence
and words of our Lord had wrought their appropriate effect.
Ver. 7. They all murmured. Scarcely the disciples, but the
18
274 LUKE XIX. [19: 8-10.
8 with a man that is a sinner. And Zacchaeus stood,
and said unto the Lord, Behold, Lord, the half of my
goods I give to the poor ; and if I have wrongfully
9 exacted aught of any man, I restore fourfold. Ai.d
Jesus said unto him, To-day is salvation come to this
house, forasmuch as he also is a son of Abraham.
10 For the Son of man came to seek and to save that
which was lost.
crowd of Jews, among whom doubtless were many priests, since Jeri-
cho was a priestly city. To lodge. Not necessarily to remain over
night. The same word occurs in this sense in John 1: 39; but the
time of day is there specified, to show that it has that meaning. A
sinner. Zacchanis, as a publican, would be thus termed, whatever
his character had been. Especially in a priestly city like Jericho
would the chief publican be an object of scorn. But his own confes-
sion (ver. 8) implies that he deserved the name.
Ver. 8. And Zacchaeua stood. The same word as in chap. 18:
11. Here it implies that he came forward and took a stand, in a for-
mal way, with joyful decision. This probably took place shortly niter
our Lord had entered the house. The half of my goods I give
to the poor. It is improbable that Zacclnvus had already done so;
this is the announcement of his purpose. And if I have, etc. This
does not imply uncertainty, but is a milder foftn of saying 'whatever
I have,' etc 'Wrongfully exacted. The word i* derive*!
that equivalent to 'sycophant.' I restore fourfold. lu>tituiic,n
from double to fivefold was commanded in the case of theft (I.:.
1-7); hence this is, by implication, a confession of theft.
Ver. 9. Salvation, in the fullest sense. Forasmuch as (the
older editions of the A. V. read : 'forsomuch as'). The r<
tion had come was that he also, as well as the ether Jews, who de-
spised him as a sinner (ver. 7), was a son of Abiabam, having now
availed himself of his rights as a Jew in thus receiving the
The promised restitution did not bring salvation. Nor was he a (un-
tile who became by repentance 'a son of Abraham;' had he been a
Gentile, mention would have been made of it in the hostile murmurs
(ver.
Ver. 10. For. Here our Lord lays down the general principle
which governed His life and work. He thus answers the murmur < f
7 . as he had done on a previous occasion (cli:i]>. l.'i.-'J : jutting
into a forn. i whnt l,o had then tnught by I arables. ('1 he
thuritirs omit Matt. IS; 11. wlihh corn--]. ninls with thi> vei-c.)
To seek, as a shepherd, rump. rhap. 1*>: 4. It was 'tip
sheep <if the li.. .' to whmn the Lord was iMiitt. !'
Xai-chn-ii- wn-j i : . and acknowledging himself a* such, re-
ceived the M:i.-ter who was seeking him. Salvation came where Christ
19: 11.] LUKE XIX. 275
CHAPTER 19: 11-28.
TJie Parable of the Pounds.
11 And as they heard these things, he added and spake
a parable, because he was nigh to Jerusalem, and because
they supposed that the kingdom of God was immediately
came, to 'a man that is a sinner' (ver. 9). The man received it by
receiving Christ, not by purchasing it with promised restitution. Yet
his reception of Christ could only be genuine, could only be proved to
be 'of faith,' by such open declaration of his new purpose. We may,
with safety, affirm that the Master who brought salvation to his house,
enabled him to carry out his resolve.
The Parable of the Pounds, vers. 11-28.
The parable resembles that of tho Talents (Matt. 25 : 14-30) sufficiently to make the
careless reader confound the two, but the distinction between them is marked, and tho
theory which identifies them is inconsistent with the trustworthiness of tho Evangelists
as witnesses to our Lord's words. The parable of the Talents (which is tho more com-
plicated one/ was spoken to four disciples on the Mount of Olives, late on the Tuesday
before the crucifixion ; the parable of the Pounds, to a mixed audience at Jericho
(probably in the house of Zacchoms), a week before the crucifixion. The purpose was
different. In the other parable, the disciples were admonished to bo ready for the
return of their Lord, in this, the purpose is to warn the multitudes against the expec-
tation of the speedy coming of a temporal kingdom of God, while it admonishes the
disciples to patience during tho long interval before His return as King. It thus
appears that the main lessons in the two cases are complementary, not idcn'ical. The
details are also various : in the other parable, each servant received according to his
ability ; here, the trust is the same ; there, but three servants are named ; here, ten are
spoken of, though but three are introduced in the final scene The reason for the
absence of the master is not tho snme: in the other case, a man of wealth travels into
annth'T country ; in this, a nobleman goes to receive a kingdom. While the commen-
dation is much the game in both cases, the reward in this parable is royal (authority
over cities). The condemnation of the wicked servant is not given in the same terms,
while the final judgment of tho enemies of the king is peculiar to this parable, as is
also the previous hostility of these citizens. Other minor points of difference will be
noticed below. The It. V. fairly reproduces tho points of difference and agreement in
the original.
Ver. 11. Heard these things, i. e., the conversation with Zac-
chaeus. The parable was probably spoken in the house, from the open
room looking into the court, where a good part of the multitude that
had followed Him (ver. 3), had doubtless remained and murmured
(ver. 7). To them the parable was addressed. Added. To the con-
versation with ZacchiBus. Nigh unto Jerusalem. The distance
was about fifteen English miles. And because they supposed, ?. r.,
the multitude, although the disciples were included, since they were not
276 LUKE XIX. [19: 12-14.
12 to appear. He said therefore, A certain nobleman went
into a far country, to receive for himself a kingdom,
13 and to return. And he called ten 1 servants of his, and
gave them ten 2 pounds, and said unto them, Trade ye
14 hfrcv-ith till I come. But his citizens haled him, and
sent an ambassage after him, saying, ~\Ve will not that
1 Gr. bundfrrrantt.
* Mina, here translated a pound, is equal to one hundred drachmas. See ch. 15: 8.
yet cured of their carnal hopes. The second 'because' has no equiva-
lent in the original. The nearness to Jerusalem was the ground of the
supposition. That the kingdom of God was immediately to
appear. This public journey to Jerusalem, attended by so many
miracles and impressive discourses, was regarded us introductory to a
Messianic kingdom of temporal splendor. Jerusalem was so near, that
this was immediately expected; the more since our Lord had just
spoken of the actual coming of the Son of man (ver. 10). The parable
was designed to controvert the idea that the glory of the Messianic
kingdom would appear at once, without a previous separation of the
Ma-ter from His servants, to whom He would return as King.
Ver. 12. Therefore, with this purpose, in view of this improper
expectation. A certain nobleman. Literally, 'a ceriain man well-
born.' He represents the Lord Jesus; an indirect intimation of His
kingly descent and dignity. "Went into a far country, etc. The
journey was to the residence of the supreme authority. Arehelaus,
who had built a magnificent royal palace at Jericho, had made such a
journey to Rome. The Lord was to go to heaven, the home of God ; in
the moral Fen^e, 'a far country.' To return, i.e., to the kingdom,
situated where the nobleman had resided. Our Lord will certainly
return."
Ver. 13. Ten servants of his. The number is given here, but
not in the other parable; comp. the ten virgins, Matt. '2~>: }., Ten
pounds, or, ' mime.' To each one; not to each 'according to hi.s
,1 ability' (Matt. 2">: 5). In the other case the man is rcpn
s committing his whole property to his servants; here the sunn nro
'very little' (ver. 17). The Attic mina, which is probably mean;
the sixti. th part of a talent, and = 7 1 ."> ~I7. The Hebrew mi;
even .-ma'ier. 'I lie small sum wus to te>t the servant-, henr.-
reri-ived ili.. -rune. The pound may represent, either the grace :'
t ion grant' i //// gift which i-< tin- s-irne. The
former is porhai nt<.' however, r- 'ritual
siiich viry in degree. Trade ye herewith till I come, '. .,
while I go and return. Tlio A. V. i- altogether mi-lending here. The
t-ertaiiiiy of the return i* emph.iMzi d ;i- a motive 1 to faithfulness, even
Where the delay N predicted.
Vtr. 11. But his citizens. 11 is fellow-citizens. Peculiar to this form
19: 15-17.] LUKE XIX. 277
15 this man reign over us. And it came to pass, when
he was come back again, having received the kingdom,
that he commanded these Servants, unto whom he had
given the money, to be called to him, that he might
16 know what they had gained by trading. And the first
came before him, saying, Lord, thy pound hath made
17 ten pounds more. And he said unto him, Well done,
thou good 2 servant: because thou wast found faithful
in a very little, have thou authority over ten cities.
1 Gr. bondservants. t Gr. bondservant.
of the parable. Hated him. No reason is assigned for their hatred,
which is the sole motive of their action. The world hates our Lord
unreasonably, and therefore opposes Him. An ambassage. This
was sent to the supreme authority, just as the Jews had sent a protest
to Rome in the case of Archelaus. We will not that, etc. No
other reason was urged than their unwillingness. This man. Per-
haps used in contempt. This positive opposition to the Lord Jesus has
manifested itself, ever since He went to receive His kingdom, mainly in
persecution of His servants, whose cry to heaven is the message of
hatred from the world ; ' we will not that,' etc.
Ver. 15. Having received the kingdom. In spite of hostility,
he returned as king; in royal state our Lord will return.- He com-
manded these servants to be called, etc. This first, before the
judgment upon his enemies. The same order is suggested in regard to
our Lord's return (comp. Matt. 13: 41, 49; 24 and 25). What they
had gained by trading. The inquiry is more strictly : what busi-
ness they had carried on? The best authorities have the plural. 'How
much' (A. V.) is incorrect and misleading. So our Lord inquires of
His servants, not what success they have had, but how they have used
the gift which was designed to teat them ; faithfulness is the main
thing (Matt. 25: 21).
Ver. 16. The first came before him. Formally appeared, to
render account. The A. V. fails to emphasize this Lord, thy
pound. Not, 'I have gained' (Matthew). ' In thelatter case the trust
was according to ability, here it was the same in every case ; there the
gain was proportioned to the trust, but here there was no such propor-
tion ; hence the more modest answer. This seems to favor the view
which interprets the 'pound' as the one official gift, with varied re-
sults. Made ten pounds more, i.e., in addition to itself.
Ver. 17. In a very little. The 'pound' was a very small sum,
and, however interpreted, points to what may be regarded as a very
little gift in comparison with the results dependent upon a faithful use
of it. Ten cities. The reward corresponds with the kingly dignity
of the returned Lord. (Comp. on the other hand Matt. 25 ; 21. ) In
278 LUKE XIX. [19: 18-22.
18 And the second came, saying, Thy pound, Lord, hath
19 made five pounds. And he said unto him also, JV thou
20 also over five eities. And 'another eame, say ing, Lord,
behold, here is thy pound, which I kept laid up in a
21 napkin : for I feared thee, because thou art an austere
man : thou takest up that thou layedst not down, and
22 reapest that thou didst not sow. He saith unto him,
Out of thine own mouth will I judge thee, thou wicked
^servant. Thou k newest that I am an austere man,
taking up that I laid not down, and reaping that I did
* Gr. Hit other. * Gr. bondservant.
the East such rewards were not uncommon. It is not necessary to
explain this part of the parable as involving the reign of the saints
during the millennium. ' For the pounds which the best one gained,
he would scarcely have been able to buy a house, and he is placed
over ten cities' (Van Oesterzce).
Vcr. 19. Five cities. The reward is proportioned to the gain;
the commendation is omitted here. In Matthew it is repeated; there
the gain was in each case proportioned to the trust.
Ver. 'JO. And another; literally, 'the other;' meaning, one of a
different kind. Came. 'We hear nothing of the other seven ser-
vants, but need not therefore conclude that they had wholly lost or
wasted the money intrusted to them ; rather, that the three who come
forward are adduced as specimens of elates and the rest, while all
that we are to learn i> learned from the three, for brevity's sake are
omitted' (Trench). Here is thy pound. The language is almost
iptuous, as if to say: 'This is all you have a right to ask of me.'
Laid up in a napkin ; or, ' handkerchief.' It is asserted that
in the Kast this was not uncommon. Notice that it is the 'pound.' and
not the -talent,' that is placed in the napkin: the latter was hid in the
earth a point not without significance. The fact that this servant
would have needed the handkerchief for its proper purpose, had he
been hard at work, has not escaped notice.
Ver. 21. For I feared thee. The excuse is substantially the i
same as in the other parable ; but there is a difference in the spirit of
the two men. The man with otic talent would seem to have been
offended at the inferiority of the gift bestowed upon him. Here the
of the unfaithful servant seems to be general contempt for nil
the gifts, her ui>e so email. Austere; directly transferred from the
(ireek. In Matthew the term is different: 'hard.' The excuse is a
common one. Men represent Cod a* demanding from them what they
Ciinii'.t perform, endeavoring to shift to Him the responsibility of their
own failure.
Ver. 'J'J. Out of thine own month, etc. ( )n your own statement.
19 : 23-27.] LUKE XIX. 279
23 not sow ; then wherefore gavest thou not my money
into the bank, and *I at my coming should have re-
24 quired it with interest? And he said unto them that
stood by, Take away from him the pound, and give it
25 unto him that hath the ten pounds. And they said
26 unto him, Lord, he hath ten pounds. I say unto you,
that unto every one that hath shall be given ; but
from him that hath not, even that which he hath shall
27 be taken away from him. Howbeit these mine ene-
mies, which would not that I should reign over them,
bring hither, and slay them before me.
1 Or, I should have gone and required.
Ver. 23. Into the bank, or, ' a bank.' The latter form opposes
the view that the 'bank' represents the Church, and the putting of the
pound there as resignation of the office. Required it. ' Mine own '
(A. V.) is taken from Matthew, and has little or no manuscript sup-
port. This dialogue has often been misunderstood. The theory of the
service rendered to the master is, that the servant should have found
pleasure, profit, and duty alike, in faithfully using that which was
intrusted to him by the master. The wicked servant accepts another
theory, namely, that there is no pleasure nor profit in this service.
The master takes him at his word, and says, substantially : ' You put
the service on the ground of the severity of my character: that charac-
ter will exact full measure of duty ; what you would not do as a privi-
lege, you are yet bound to do on your own theory.' Godet : ' The
Christian who lacks the sweet experience of grace ought to be the
most anxious of laborers. The fear of doing ill is no reason for doing
nothing, especially when there are means of action, the use of which
covers our entire responsibility.' Some refer the word ' bank ' to the
Church, others to associations that undertake to do good for others.
Olshausen explains: 'Those timid natures which are not suited to in-
dependent labor in the kingdom of God are here counselled at least
to attach themselves to other strong characters, under whose leading
they may lay out their gifts to the service of the Church.' It is not
necessary to interpret so closely.
Vcr. 25. And they, i. e., the by-standers in the parable, not in
the house of Zacchacus, said unto him. This expression of surprise .
was probably introduced to bring out the answer of the King in ver.
2G, on which see chap. 8: 18.
Ver. 27. But (=but in addition to this sentence) these mine
enemies. Still the language of the king to the attending officers
Slay them before me. This strong expression sets forth the hope-
lessness and severity of the punishment which shall fall upon those
280 LUKE XIX. [19:28,29.
28 And when he had thus spoken, ho went on before,
going up to Jerusalem.
CHAPTER 19: 29-48.
The Public Entry into Jerusalem.
29 And 'it came to pass, when he drew nigh unto Bctli-
pha;e and Bethany, at the mount that is called the
mount of Olives,* he sent two of the disciples, saying,
Instead of 'mount of Olicc*' read OliviL Am. Com.
Tvho oppose Christ as King. It did not seem stranpe to those who
heard the parable; for such venpfiinco was then only too common.
To us it is a figure, first, of tho punishment which fell upon Jerusalem;
and, secondly, of punishment which is to follow the final judgment.
Thus the parable lias a primary application to the disciples and the
Jewish nation, ami then a wider one to Christiana in general, and to
the world, which rejects His rule.
Ver. 28. He went on before. Leading the gathered multitude.
Going up; comp. chap. 10: 31. Evidently this was on the same
day. usually supposed to be Friday. The public entry occurred on
Sunday (John 1'2: 1, }"2) ; see next paragraph.
The Public Entry into Jerusalem, vers. 29-48.
In vers. -.9-38, we have an account of tho triumphal joiirnay from Ttethany to the
mount of Olived, in which Luke agrees closely with the other Kvangidi>ts (Mutt. Jl :
l-'.i; Mark 11: 1-10; John 12:12-10). Ho mentions in addition a murmur of the
Pharisees arid our Lord's reply (vers. 39, 4'>), as wrll a-< tin- f.iet Hint He vept ov. T tho
city (Tors. 41-4-1) ; and then after the cleansing of the temple (vers. 4ft, W , he give* a
general description (vers 47, 4s), of the Master's activity during the' last days of Ilii
puHic teaching, thn particulars Ix-ing recorded in chap*. 20-21 : C. For convenience
theno paragraphs arc groiijiod to-.'ether.
v. - This Gosix-1 furnishes rery few data for determining tho order of evenU
during flu- I. lit w-k i.f o\ir Lord's life. A discussion of tho various p- intii !
rather to tli romnii-niH on Matthew anil Mark The views advanced in the previous
Tolumes of tliis series are iinlir a d in the following table:
Friday, the ^th of Nisan, (proliaMy March 31), Departure from Jericho.
Saturday, !'th N'isan (evening), April 1, Supper at Bethany.
Sunday. l"th Nisan, April 2, Entry into Jerusalem.
Monday, llth Nitan, April 3, Cl.'ansin-.'of the Templo.
Tuemlay, 1-lh April 4, CoiilliclH in the T.-iiiplo.
" " " (evening), " Agreement of Judas.
Thurxlav. 1 Ith M..-III levi-nin- , April fi, Last Siippi-r.
i - >i<an, April 7, Crucifixion.
ITth Nisan, April lU-surrertiou.
19 : 30-34.] cLUKE XIX. 281
30 Go your way into the village over against you ; in the
which as ye enter ye shall find a colt tied, whereon no
31 man ever sat : loose him, and bring him. And if any
one ask you, Why do ye loose him ? thus shall ye say,
32 The Lord hath need of him. And they that were
sent went away, and found even as he had said unto
33 them. And as they were loosing the colt, the owners
34 thereof said unto them, Why loose ye the colt ? And
The Anointing at Bethany is passed over by this Evangelist. Its proper position
seems to be before ver 20. The neighborhood of Bethany could readily be reached
from Jericho on Friday. After the rest of the Sabbath, the supper was made in the
house of Simon the leper (John 12 : 1, 2).
Ver. 29. And it came to pass. This leaves room for the inter-
vening events in Bethany on Saturday evening, at the house of Simon
the leper. Nigh to Bethphage and Bethany. The names mean
respectively: 'house of figs' and 'house of dates.' The village nearest
Jerusalem is mentioned first (so Mark). Matthew mentions 'Beth-
phage' only. Some infer that Bethany was off the direct route, and
that our Lord having visited it, now returns to Bethphage. But the
order of Mark and Luke does not favor this view. That is called
the mount of Olives. The form used by Luke is peculiar, and is
rendered 'Olivet' in Acts 1: 12 (so both A. V. and R. V.). The Am.
Company therefore prefer ' Olivet,' here and in chap. 21 : 37, instead
of supplying ' the mount.' Sent two of the disciples They are
not named in any of the accounts ; ' the minute touch of description
in Mark 11: 4 has led to the conjecture that Peter was one of these
two' (Farrar). That our Lord purposed to enter the city in a public
and solemn state is evident from this sending of the disciples.
Ver. 30. Go your way, etc. In well-nigh verbal agreement with
Mark 11: 2. The village was probably Bethphage, since they had
already been at Bethany (John 12: 1). A colt tied, etc. Matthew:
'an ass tied and a colt with her.' Loose him, and bring him.
The tone is that of royal prerogative.
Ver 31. And if any one ask you, etc. Here the words of Luke
vary slightly from those of Mark. The Lord hath need of him.
'The Lord' probably refers to Jesus Himself, since Mark records a
promise of sending bark the colt. Otherwise it might point to Jehovah,
thus claiming the animals for religious uses.
Ver. 33. The owners. Peculiar to Luke, but fairly implied in
the fuller account of Mark. They may have known our Lord.
Ver. 34. The best authorities insert after they said a word, which
may either be a sign of quotation, or mean ' because.' The last clause
of ver. 31 corresponds exactly, and the translation should be the s'-ime
in both cases, though the sense is not affected. The R. V. by omitting
'because' in ver. 31, maintains the correspondence.
282 LUKE XIX> [19: 35-39.
35 they said, The Lord hath need of him. And they
brought him to Jesus : and they threw their garments
36 upon the colt, and set Jesus thereon. And as lie went,
37 they spread their garments in the way. And as lie
was now drawing nigh, even at the descent of the
mount of Olives, the whole multitude of the disciples
began to rejoice and praise God with a loud voice for
all the Eighty works which they had seen; saying,
38 Blessed is the King that conieth in the name of the
Lord ; peace in heaven, and glory in the highest.
39 And some of the Pharisees from the multitude said
1 Gr. poteen.
Ver. 35. And they threw their garments, etc. So substan-
tially all the accounts. The outer garment or cloak is referred to.
Ver. 36. They spread their garments in the way. Luke
is very brief. Mark adds: 'and others branches, which they had cut
from the field;' comp. John 12: 13, which, however, refers to the mul-
titude that met Jesus, not to that which had followed Him from Bethany.
But it is probable that the two crowds came together at this point.
Ver. 37. Even at the descent of the Mount of Olives. On
the brow of the hill, as Jerusalem came in sight. A fitting place for
the culmination of their enthusiasm. See further on ver. 41. The word
'descent' occurs nowhere else in the New Testament. All the
mighty works, etc. All the miracles performed on this journey, but
doubtless with special reference to the raising of Lazarus, from whose
homo they had just come. (Comp. John 12: 9, 17, 18.)
Ver. 38. Blessed is the King, etc. The form of the saying is
peculiar to Luke, but all of those recorded by the Evangelists are from
the passover hymn ('Hallel'), Ps. 115118. The disciples thus pay
Messianic homage to Jesus. Peace in heaven, and glory in the
highest. Hi-re Luke, by a poetic parallelism, paraphrases the Ho-
F.-iima' mentioned by the other Evangelists. The word might be un-
intelligible to his readers. The ' peac3 in heaven ' is the result of the
reconciliation between God and man acci>w|>lished by tin- Messiah, and
1 the glory in the highest' is the grateful response for this blessing
(-<. Meyer, <indct anil most).
Vt-r. :-:'.i. Some of the Pharisees from the multitude, etc.
Evi liTitly not of His disciples, whom they would have Him rebuke.
This incident is peculiar to Luke; but comp. the indignation of the
rulers at the Hosnmias ol the children in the temple ( Matt. '21 : !">, Hi).
Master, or, 'Teacher.' They objected to the cry of the disciples,
because it recognized Him as more than a ' Teacher.' They wmild,
however, hnld Him responsible for what they held to be unwise and
unwarranted enthusiasm.
19 1 40-42.] LUKE XIX. 283
40 unto him, l Master, rebuke thy disciples. And he an-
swered and said, I tell you that, if these shall hold their
peace, the stones will cry out.
41 And when he drew nigh, he saw the city and wept
42 over it, saying, 2 If thou hadst known in this day,* even
thou, the things which belong unto peace ! f but now
1 Or, Teacher. * Or, O that thou hadst knoicn.
* Some ancient authorities read thy day. Am, Com.
t Some ancient authorities read thy peace. Am. Com.
Ver. 40. If these should hold their peace, the stones, etc.
A proverbial expression, to show that this outburst could not and ought
not to be restrained, and thus a most pointed rebuke of the objectors.
There is possibly an allusion to Habak. 2: 11 ; and probably an inti-
mation that the stones of the temple, which now re-echoed the Hosan-
nas, should in the future proclaim the judgments of the Lord, and thus
acknowledge Christ as King.
Ver. 41. And when he drew nigh, he saw the city. Tra-
dition, assuming that our Lord took the direct road, over the summit
of the Mount of Olives, points out the spot as half-way down the west-
ern slope. But it is more probable that the road taken was the main or
southern one, passing between two peaks. Comp. Stanley (Sinai and
Palestine, p. 187). He suggests that the Hosannas were uttered at the
point where the city, or rather a part of it, first comes into view. The
road descends, and then for a time Jerusalem is entirely hidden. But
further on, after a rugged ascent a ledge is reached, where ' He saw the
city ' 'Jesus has reached the edge of the plateau ; the holy city lies
before His view. What a day it would be for it, if the bandage fell
from its eyes ! But what has just passed between Him and the Phari-
sees present, has awakened in His heart the conviction of the insur-
mountable resistance which He is about to meet. Then Jesus, seized,
and, as it were, wrung by the contrast between what is and what might
be, breaks out into sobs.' (Godet.) Wept over jt. An outburst of
grief, not silent tears now, as at the grave of Lazarus (John 11 : 35).
Peculiar to Luke. The local coloring and exactness of detail forbid the
notion that is another version of Matt. 23 : 3739.
Ver. 42. If thou hadst known. The pathetic expression of a
fruitless wish. In this day. (The marginal readings, added by the
Am. Com., are supported by nearly all the authorities except Aleph,
B. L. and Origen. The probabilities favor the readings in the text,
but the others deserve mention.) That day of entry is meant, as con-
centrating in itself all the intimations and proofs of His Messiahship,
and becoming a direct offer of Himself for their acceptance ; comp. 'the
time of thy visitation ' (ver. 44). Even thou, as well as the disciples,
who now testify their knowledge by their shouts of Hosanna. The
things which belong unto peace! 'Peace' here certainly in-
cludes the idea of deliverance, safety. Perhaps as originally uttered
284 LUKE XIX. [10 : 43, 44.
43 they are hid from thine eyes. For the days shull come
upou thee, when thine enemies shall cast up a l bank
about thee, and compass thee round, and keep thee in
44 on every side, and shall dash thee to the ground, and
thy children within thee; and they shall not leave in
thee one stone upon another ; because thou knewest not
the time of thy visitation.
1 Or. pali$ade.
there was an allusion to the name Jerusalem (Salem = peace). What
was necessary for this peace was the recognition of Jesus as the M>'--
piah. Bat now they are hid from thine eyes. The city, as a
whole, rejected Him that day, though its positive antagonism came
later in the week. This hiding was according to the righteous counsel
of God (comp. Matt. 11: 23, '26; John 12: 37, etc.; Rom. 11:7, etc.);
but the personal guilt of the inhabitants was directly involved, as is
evident from the emotion of our Lord.
Ver. 43. For. This introduces a prophetic proof that those things
were hidden: and is also 'the awful reason for the fervent wish just
expressed' (Alford). Because our Lord knew that the judgment w.-n
inevitable, He voices His sorrow not only in loud weeping hut in this
pathetic unavailing wish. The days (lit., 'days') shall come
upon thee. There is a day of decision, but <//'/-' of retribution.
Comp. the discourse uttered two days afterwards (chap 21: 7, etc.)
near the same spot. From this very quarter these tilings came upon
the city. The first Roman camp was pitched on this slope of the
Mount of Olives. Shall cast up a bank about thee. A pali-
. mound is meant, and according to Josephus, this was the first
regular operation in the siege under Titus. And compass thee
round, etc. This indicates a different and subsequent act. After the
Jews burned the palisade.*, Titus erected a wall, which hemmed in the
city. Hence the famine.
Ver. 44. Shall dash thee to the ground. The word here u-ed
has this sense in the LXX., an 1 it is more appropriate here, since it is
applied to thy children within thee. The 'children' are the
inhabit ants, not merely infants; the city, which has been personified
throughout, is conceived of as a mother. These words were fulfilled,
when the Roman soldiers went through the city destroying houses and
people in one common ruin. One stone upon another. Comp.
Matt. 24: 2. This waa afterwards predicted of the temple, here of the
whole city. The t<>m;>le was totally destroyed at the close of the
(A.D. 7n); the city partially then, but fully in the time of the Kmpen.r
Adrian (A.I). 135). The order of the verse, suggests this destruction
as occurring after all the other fearful incidents. Visitation may
mean in mercy or in judgment ; the former sen-e i- prominent here.
In mercy our Lord now came; they knew Him not, rejected Him at this
19 : 45-47.] LUKE XIX. 285
45 And he entered into the temple, and began to cast
46 out them that sold, saying unto them, It is written,
And my house shall be a house of prayer: but ye
have made it a den of robbers.
47 And he was teaching daily in the temple. But the
chief priests and the scribes and the principal men of
'time' (= opportunity, season), and thus turned the season of mercy
into a long, long period of judgment. 'This account is one of the gems
of our Gospel. After those arresting details, Luke does not even men-
tion the entry into the city. The whole interest for him lies in the
events which precede. Mark (11: 11) and Matthew (21: 10) proceed
otherwise. The latter sets himself to paint the emotion with which the
whole city was seized. Mark describes in a remarkable way the im-
pressions of Jesus on the evening of the same day. Accounts so differ-
ent cannot be derived from the same written source' (Oodet).
Ver. 45. And he entered into the temple. From the account
of Mark it appears that Jesus entered the temple on the day of the
triumphal entry, but that the cleansing took place the next day (Mon-
day). On the temple, comp. Matt. 21: 12; Mark 11: 11, and the
Bible Dictionaries. And began to cast out them that sold.
We cannot regard this cleansing as identical with that narrated by
John (2: 14-17). Comp. the fuller account of Matthew and Mark.
' The needs of the pilgrims, the money which had to be changed, the
purchase of cattle for sacrifice, etc., had made the cloisters, precincts,
and even the outer court of the temple, a scene of noisy and greedy
barter ' (Farrar). The Jews of that time are not alone in such dese-
cration.
Ver. 46. It is written. The first clause is from Isa. 56: 7, and
is more fully cited in Mark 11: 17. The second: but ye have
made it a den of robbers, is from Jer. 7: 11. This trafficking in
the place where the Gentiles might worship robbed ' the nations ' of
their rights. The sin here rebuked often manifests itself in using
God's word as the market-place for private, and sometimes dishonora-
ble, gain. Our Lord appears, during these last days in the temple,
with much of royal dignity. This act of cleansing had a Messianic
character, and intimates His authority in this sacred place.
Ver. 47. And he was teaching. The R. V. reproduces the
continuous force of the original. Luke here, as often elsewhere, gives
a sketch of events afterwards narrated in detail. Daily (comp. chap.
21: 37). On Monday and Tuesday. On the last named day, He sol-
emnly and formally took leave of the temple; see on Matt. 24: 1;
Mark 13:1. The principal men of the people. The worldly
aristocracy in distinction from the common people. There were Sad-
ducees as well as priests and scribes among Ilia opponents.
286 LUKE XX. [19: 4820: 1,2.
48 the people sought to destroy him : and they could not
find what they might do; for the people all hung
upon him, listening.
CHAPTER 20: 1-26.
Assaults of the Rulers in the Temple.
20 : i AND it came to pass, on one of the days, as he
was teaching the people in the temple, and preaching
the gospel, there came upon him the chief priests and
2 the scribes with the elders ; and they spake, saying
unto him, Tell us : By what authority doest thou tli ><>
things? or who is he that gave thee this authority?
Vcr. 48. And they could not find, etc. This perplexity had
begun some time before (John 7: 30-4)3), but was now reaching its
height. For the people. Comp. Mark 12: 37. All hung upon
him, listening. The A. V. omits the striking figure of the original.
The attitude of the people was an obstacle to the hostile rulers. But
malicious craft found its opportunity in a few short days.
Assault* of the Rulers in the Temple, vers. 1-26.
In hU account of the conflicts in th- Tempi n Tuesday \ thU KvanirelNt narrate*
the samo events and discourses recorded by Mark. (Matthew is much fuller.) Fur
ciinvi-i: Her assaults of the party of the Pharisees nro n r ""I"''' '
Luke paa<e* over the incident uf the Imrrcn fig tree (Monday cv.>niii^ mid TIP -diiy
nmrniii'.;, "ii h" way t<>itnd from I'-ethanyi, Mated by Mitttluw u-id Mark. In com-
mon with tin-in lie tells of the <|ui-<ti.>n p-ipertiii out
the ;xirufc/ </ th<; trifknl husbandmen (rers. 9-10); omittinir iwith Mark) thn ]<ara>de
of ih" wedding "f tin- King's Son, he narrates the insidious assault of the Pharisees
with tin- <ju"sti .n respecting tribute (yen. 20-26).
Ters. 1-8. FIRST ASSAULT. Parallel passages: Matt. 21:23-27;
Mark 1 1 : 27-33.
Ver. 1. On one of the days. The best authorities omit 'those*
(A. V.). This was probably Tuesday morning. In the interval those
seeking to destroy Jesus (chap. 19: 47) had found a question which
they thought would entangle Him. Preaching the gospel, or,
good tidings.' Peculiar t" Luke. Came upon him. A sudden
comii: ted, but also the formality rind solemnity of the pro-
Cfi-liirj-. MTICC- nil t'lfc classes of the S:inhe<lrin were rej.rc-ented.
Ver. 'J Tell us: By ^vhat authority, etc. Nntire tin- ]>unc-
tuation of the R.V. The cleansing of the lemplo, His tcacliing, etc.,
all indicated 'authority.' The (juestion is more exactly: ' l>y wliat
kind of authority.' Or who is he, etc. Or, '. e., to speak more
20: 3-9.] LUKE XX. 287
3 And he answered and said unto them, I also will ask
4 you a Question; and tell me : The baptism of John,
6 was it from heaven, or from men ? And they reasoned
with themselves, saying, If we shall say, From heaven ;
6 he will say, Why did ye not believe him ? But if we
shall say, From men ; all the people will stone us :
for they be persuaded that John was a prophet
7 And they answered, that they knew not whence it
8 was. And Jesus said unto them, XeitKer tell I you
by what authority I do these things.
9 And he began to speak unto the people this parable :
A man planted a vineyard, and let it out to husband-
men, and went into another country for a long time.
1 Gr. word.
definitely. (So the correct reading in Mark.) Matthew has 'and.'
The Rabbis were pupils of well-known masters ; they were authorized
to teach. Jesus ruled both as Teacher aud as Lord of the Temple. No
wonder they challenged Him thus. Doubtless in the hope that He would
claim Divine authority in a way that would put Him in their power.
Ver. 3. I also will ask you a question. Our Lord's counter
question is a challenge of their moral competency to judge as to His
authority. And tell me. Mark is more graphic, placing-this after
the statement of the question.
Ver. 4. The baptism of John, etc. Practically a question aa
to the authority by which John preached. ' Was it not through the
instrumentality of John the Baptist that Jesus had been Divinely ac-
credited to the people? The acknowledgment, therefore, of Jesus'
authority really depended on the acknowledgment of John's' (Godet).
Ver. 5. And they reasoned with themselves. Their failure
to decide at once such a question, the need of such discussion, proved
their incompetency. The character of their deliberation shows their
dishonesty.
Ver. 6. But if we shall say, From men. The three accounts
how remarkable independence here. All the people will stone
us. Thus Luke expresses more fully the thought : ' they feared the
people.'
Ver. 7. They answered that they knew not. The parable of
the Two Sons, added in Matt. 21 : 28-32, shows that our Lord detected
and exposed the evasion of this answer.
Ver. 8. Neither toll I you. Thus they were foiled in their first
attack ; but their hostility was doubtless increased by their failure.
Vers. 9-19. THE PARABLE OF THE WICKED HUSBANDMEN. Parallel
passages: Matt. 21: 33-46; Mark 12: 1-12.
288 LUKE XX. [20: 10-13.
10 And at the season he sent unto the husbandmen a
1 servant that they should give him of the fruit of the
vineyard : but the husbandmen beat him, and sent
11 him away empty. And he sent yet another l .servant :
and him also they beat, and handled him shamefully,
12 and sent him away empty. And he sent yet a third:
and him also they wounded, and east him forth.
13 And the loj;d of the vineyard said, What shall I do?
I will scud my beloved son : it may be they will rev-
1 Gr. loud-tenant.
Ver. 9. Began. After the discomfiture of the priests, scribes,
and elders. To the people, but against' (ver. 11) i His assailants,
who were undoubtedly present. Hence there is no disagreement with
the other accounts. The description of the vineyard omits many of
the details found in Matthew and Mark. The vineyard ' represents
the chosen people; the husbandmen the rulers, but also the Jewish
people as individuals. Into another country. 'Far country 1
(A. V.) is incorrect and misleading. For a long time. A detail
peculiar to Luke. The figure of a vineyard for the people of Israel
occurs frequently in the Old Testament ; of course, Jehovah is repre-
sented by the owner of the vineyard. Hence the period referred to is
that from the institution of the Mosaic economy to the coming of
Christ, fifteen centuries in all.
Ver. 10. And at the season. God's season, when lie might ex-
pect fruit. A servant. The accounts of Mark and Luke agree in
representing three sendings of different servants, hut the latter is not
BO varied in his sketch of the treatment they received. Matthew spc--i-
fies two sets of servants. There seems however to be a gradation in the
successive acts of violence: beat him (ver. 10); handled him
shamefully (ver. 11); wounded him and cast him forth (ver.
12). The servants represent God's prophets, sent to the Jewish people.
They were usually persecuted. The parable is all the more pointed
from its close connection with the question about John the Baptist, the
last servant, sent by Jehovah and maltreated by the Jews.
Ver. 13. 'What shall I do? Peculiar to Luke. I will send
my beloved son. (\>mp. the more graphic description of Mark
(1'J: (i). It may bo. The <>i-d, which occurs only here in the New
Testament, implies un etyicctanoti ; comp. the stronger language of the
other account^. Notice the M.ccjnY difference between the -son' and
ts.' and the intimation that this sending of the Son i the
final net of livine mercy. When He is rejected, no other
of grace remains. The clause when they see him' (A. V.) ia not found
in the oldest uncial manuscripts (except A.).
20: 14-17.] LUKE XX. 289
14 erence him. But when the husbandmen saw him, they
reasoned one with another, saj ing, This is the heir :
15 let us kill him, that the inheritance may be ours. And
they cast him forth out of the vineyard, and killed him.
What therefore will the lord of the vineyard do unto
16 them ? He will come and destroy these husbandmen,
and will give the vineyard unto others. And when
17 they heard it, they said, ^od forbid. But he looked
upon them, and said, What then is this that is written,
The stone which the builders rejected,
The same was made the head of the corner ?
1 Gr. Be it not to.
Ver. 14. This is the heir, etc. Our Lord thus represents most
clearly the state of things as it existed that day. The resolve to kill
Him was already formed ; and it involved a conviction on their part of
His Me.ssiahship. At the same time He asserts even more strongly His
own exalted position. The inheritance may be ours. The lan-
guage of folly as well as of ingratitude and cruelty.
Ver. 15. And they cast him forth. Here our Lord calmly
predicts His own death. What therefore will the Lord of the"
vineyard do unto them ? A question of warning and of love.
Ver. Iti. He will come and destroy. So Mark, not in Mat-
thew, this is the answer of those who heard the parable. Give the
vineyard unto others. Whether an unconscious prophecy of the
hearers, or an utterance of our Lord Himself, the language must be
applied ' to ti^temporal punishment of the Jewish nation as a nation,
and the transference of God's covenant to the Gentiles' (Bible Com-
mentary). And when they heard it, they aaid. Who spoke?
Some of the crowd, we think, since as yet Luke has not introduced the
chief priests in this connection. God forbid, or, 'Be it not so,' '. .,
this casting out and killing and consequent destruction. The marginal
rendering shows that there is no reference to Divine interposition in
the exclamation. (The phrase occurs only here in the Gospels.) 'In
this utterance we have the groan of the Jewish people when the truth
that they were indeed to be rejected burst upon them' (Farrar).
Ver. 17. But he looked upon them. An earnest look is indi-
cated ; peculiar to Luke. What then is this that is written,
i. e., granting that your deprecation is right, that these things would
not be, how then could this Scripture be fulfilled ? The passage cited
is from Ps. 118: 22. Matthew and Mark cite more tully. The
stone which the builders rejected, etc. The figure of a corner-
stone is not an uncommon one in the Bible. The language of the
Psalm, suggested by what might readily occur in the building of an
important edifice, is applicable to any case where what is despised be-
19
290 LUKE XX. [20: 18-20.
18 Every one that falleth on that stone shall be broken to
pieces; but on whomsoever it .shall fall, it will scatter
him as dust.
19 And the scribes and the chief priests sought to lay
hands on him in that very hour; and they feared the
people: for they perceived that he spake this parable
20 against them. And they watched him, and sent forth
spies, which feigned themselves to be righteous, that
they might take hold of his speech, so as t<> deliver
him up to the rule * and to the authority of the gov-
* Or, ruling pouter. Am. Com.
comes honorable. The original reference is doubtful ; but it is here
properly applied to the Messiah, to His rejection by the Jews, ami to
the subsequent extension of Flis kingdom, despite this rejection.
Ver. IK Every one that falleth, etc. Mark omits this com-
ment, which is found in Matthew. Falling on this stone repn-M nts
the rejection of the Messiah in His lowliness, as the rulers were doing.
The result is sad enough, but not an irretrievable calamity such as
shall befall those who reject Him in His exaltation: but on whom-
soever it shall fall, it will scatter him as dust, or rather, 'as
chaff.' Probably an allusion to Dan. '2: :!>, where 'the stone cut
without hands' pulverizes the great linage, and scatters it 'like the
chaff of the summer threshing-floor.' Whoever and whatever rc-i-t.s
the reigning Christ shall be thus destroyed. 'When the glorified Christ
comes again to judgment, the most terrible judgment comes upon Ilia
em-lilies' (Van Oosterzee).
Ver. P.I. And the scribes and the chief priests. This order
is found in A. H. ('. and other authorities; and is probably correct, be-
cause HO unusual. In that very hour. So the H. V. properly ren-
ders. The purpose of seizing Him at once is mentioned by Luke only.
And they feared the people; and hence could not take Him,
for they (/'.*., the people; in Matthew and Mark, the chief-priests are
spoken of) perceived that he spake this parable against them
(i. f., the chief-priests, etc.).
Vers. lin-'ji;. SKO.M, A-^UI.T: THK ^t FSTION RKSPKCTIXO TRIBUTE.
Parallel passages: Matt "2'2 : 1 .V'J'J ; Mark PJ: 1:5-1 7. Luke's account
states more fully the crafty method of the chief-priests, but as regards
the interview \t-i-\f presents im new details.
Ver. 20. And they 'watched him. Hanging about until the
opportunity came. Sent forth spies, men instructed for the pur-
Feigning themselves to be righteous. They should
come to Him, as though their consciences, not the craft of His enemies,
had prompted the following question. That they (the foiled Sanhe-
driataj might take hold of bib speech. Bulb the- person and the
20 : 21-24.] LUKE XX. 291
21 ernor. And they asked him, saying, l Master, we know
that thou sayest and teachest rightly, and acceptest not
the person of any, but of a truth teachest the way of
22 God : Is it lawful for us to give tribute unto Csesar,
23 or not? But he perceived their craftiness, and said
24 unto them, Shew me a 2 penny.* Whose image and
1 Or, Teacher. * The word in the Greek denotes a coin worth about eight pence half
penny. * denarius. Am. Lorn.
thing taken hold of are expressed in the original. Up to the rule,
etc. 'Ruling power' (Am. Com.) points more directly to the Roman
power in general, which is first spoken of, the specific authority to
which they wished to deliver Him, was that of the governor. Luke
does not mention the Herodians, who were associated with the disciples
of the Pharisees in this assault. These friends of Herod were usually
opposed to the Pharisees, and especially on the matter submitted to
our Lord. 'We have therefore here, what so often occurs in history, a
coalition of two hostile parties, with a view of crushing a third, danger-
ous to both. In Galilee we have already seen a similar combination
(Mark 3:6; Luke 13: 31, 32). There was a perfectly good reason for
it in this case. If the answer of Jesus required to be denounced to the
people, this task would fall to the Pharisees, who stood well with the
multitude. If, on the contrary, it was necessary to go to Pilate, the He-
rodins would take this part, so disagreeable to the Pharisees' (Godet).
Ver. 21. Master, we know, etc. The three accounts vary in
form, but agree closely in thought. The R. V. presents variations and
correspondences, with great exactness. The independence is obvious.
Rightly, straightly, according to God's law. Acceptest not the
person. The phrase is peculiar to Luke, although a Hebraism ; comp.
Gal. 2: 6. The language was insincere, but adapted to their purpose.
They imply : we have long disputed over this question ; you are correct
in your teachings, impartial in your judgments, and in a sense speak
for God : to you therefore, we submit this important question of con-
science and of law.
Ver. 22. Is it lawful for us; as Jews, under the Mosaic law
(Matthew and Mark omit: 'forus'). Tribute. Luke uses the Greek
word applied to land and poll taxes, while Matthew and Mark uso
the Latin equivalent. The reference was to the poll-tax, which as
implying individual subjection to foreign rule, was especially hateful
to the Pharisees, who constituted the national party.
Ver. 23. Perceived their craftiness. Matthew and Mark:
' hypocrisy.' The word ' craftiness ' occurs only here in the gospels,
but is used by Paul several times. Hypocrisy and cunning are twin
sisters. The clause 'why tempt ye me' is not found in Aleph, B. L.,
but was probably added from the parallel passages.
Ver. 24. Shew me a penny, i.e., a denarius. The word 'shil-
292 LTJKE XX. [20: 25-27.
25 superscription hath it ? And they said, Cresar's. And
he said unto them, Then render unto Caesar the thin^
that are Cesar's, and unto God the things that are
26 God's. And they were not able to take hold of the
saving before the people : and they marvelled at his
answer, and held their peace.
CHAPTER 20: 2721: 4.
Tiie Fined Scenes in the Temple.
27 And there came to him certain of the Sadducce?, they
which say that there is no resurrection ; and they asked
ling' more nearly represents the value, but 'denarius' is the name of
the Roman coin, current in Palestine at that time, and prohahly the
amount of the poll-tax. Whose image (the head upon the coin) and
superscription (the name of the Emperor which was stamped upon
it) hath it? Here again Luke varies slightly. Caesar's, /'.., the
Human Kmperor's.
Ver. _'."). Then render unto Caesar, etc. The variations in the
form of this saying are very slight ; the A. V. is. however, capricious in
its treatment of the three passages. The answer distinguishes, without
necessarily dividing, duty to God and duty to rulers ; it implies a
separation of Church and State. See notes on Matthew and Mark, and
especially on Rom. 13: 17. The former part of the answer was most
applicable to the Pharisee*, the latter part to the Herodians.
Ver. _'''>. And they were not able, etc. Luke brings out most
fully the sense of failure on the part of His enemies.
Tti>' F.'nal frmrs in the Trmple, ver. 27 chap. 21 : 4.
After thr second amault there scorns to have been a brief cessation of the conflict.
But the events recorded in thin section probably occurred in <|iiirk Micression. I.uke
here records the assault of the Sddiice<irei>ectmi: tin- re>urrcrti.>n ivrrx. .7 4". ; then
omitting the lawyer'* qumtioii. In- tells of our Lord's unanswered i{in-..tioii re-;
Ckrift UuSonof Itavid (Ten. 41-44); like Mark he give* but a brief -.uiiimarv of tl,,-
ditcourtt ngauul t* Pkaritee* t'scribea, ' with wlii'htli" ]>nl.|j<.- t
in the Temple cluacd, though onu other incident is mentioned as <Turrin lnl- Me
llngwed there (the trilnu't mUft, chap. Jl : 1- 1- In Mime caws this account agr><M
l.wely with that of Matthew, iu other* with that of Mark, and Miuietiini-n all
three hare their special point* of difference.
-. 'J7-40. TIIK t >rK-iTnix > THK SADDCCEKS. Parallel
Matt. -JL' " rk I'J: 1 S-'J7.
Ver. 'JT. Certain of the Sadducees. The Saddurriv are mon-
tiuucd only here in this Gospel. They were the rationalistic party
20: 28-35.] LUKE XX. 293
28 him, saying, blaster, Moses wrote uuto us, that if a
man's brother die, having a wife, and he be childless,
his brother should take the wife, and raise up seed unto
29 his brother. There were therefore seven brethren :
so and the first took a wife, and died childless ; and the
31 second; and the third took her; and likewise the seven
32 also left no children, and died. Afterward the woman
33 also died. In the resurrection therefore whose wife of
them shall she be? for the seven had her to wife.
34 And Jesus said unto them, The sons of this 2 world
35 marry, and are given in marriage ; but they that are
accounted worthy to attain to that 2 world, and the re-
surrection from the dead, neither marry, nor are given
1 Or, Teacher. * Or, age.
among the Jews, either rejecting a large number of the books of the
Old Testament, or explaining away their obvious meaning. Their views
are indicated here, and in Acts 23 : 8. Their weapon was a sneer; their
successors attack Christian truth in the same method and with the same
spirit. They which say, etc. The presence of the article in the
Greek shows that this points to the opinion of the entire class : comp.
on the other hand, Matt. 22: 23 (margin of R. V.). The reading hero
accepted is that of Aleph, B. C. D. L. and other authorities. The evi-
dence is strong enough to overcome the suspicion of an alteration to
conform with Matthew and Mark. The Sadducees also denied the im-
mortality of the soul ; hence the aptness of ver. 38.
Ver. 28. Mo-es wrote unto us, or, 'for us.' The precept 13
that concerning Levirate marriages (see Deut. 23: 56), the design being
to preserve the family of the deceased husband, that his name be not
put out of Israel.'
Vers. 29-32. The description of the supposed case is substantially
the same in all the accounts.
Ver. 33. In the resurrection, i. t., after the resurrection has
taken place. Whose wife of them shall she be? More exactly,
'does she become.' This 'was one of the materialistic objections to
the Resurrection, which as an insipid "difficulty" had often been dis-
cussed in the Jewish schools. It was excessively common-place, and
even if Jesus had given the answer which contented the most eminent
Rabbis of the Pharisaic schools that the woman would be the wife of
the first husband it is hard to see what triumph these shallow Epicu-
reans (as the Talmud calls them) would have gained by their question'
(Farrar).
Vers. 34, 35. Peculiar to Luke, who, however, omits the solemn
opening rebuke: 'Ye do err,' etc. (Matthew, Mark). The sons of
294 LUKE XX. [20 : 36, 37.
36 in marriage: for neither can they die any more: for
they are equal unto the angels; and are sons of (Jod,
37 being sous of the resurrection. But that the dead are
raised, even Moses shewed, in the place concerning the
Bush, when he calleth the Lord the God of Abraham,
this world ; here used in the physical sense, i. e., those actually
living in the present order of things. Marry, and are given in
marriage. There is no reference to the moral character of the per-
sons thus described ; 'this world ' simply meaning the period preceding
the resurrection at the return of the Messiah. The verse cannot be
used to prove the superior holiness of celibacy. Accounted wor-
thy, i. e., at the coming of the Lord. Here the moral character is
spoken of. To attain to that world, the state of life afler the
coming of the Messiah, which is introduced by the resurrection
from the dead. This means the first resurrection of the righteout
(chap. 14: 14), and the statement probably includes those believers
who are living at the Second Advent.
Ver. 30. For neither can they die any more. The correct
reading ('for'), supported by Aleph, B, L, 33, introduces the reason
they do not marry: tliere is no more death, hence no more birth.
If then all the dead are raised and die no more, the same is true of
unbelievers. But in the case of those directly spoken of, their altered
nature is introduced as a reason why they cannot 'die any more:' for
they are equal unto the angels. They are distinguished from
the angels, but like them are immortal. And are sons of God.
A second proof that their nature is such that they cannot die: they
are not simply sons of God in the moral sense, but are essentially
'partakers of the divine nature,' and hence free from death. Being
sons of the resurrection. Into this state they pass, this change
of nature takes place, at the resurrection. And the same change will
occur in believers living at that day (1 Cor. 15: 51-54). Comp. Rom.
8: 18-23.
Ver. 37. Even Moses, whom you have quoted (ver. 28) to estab-
lish the opposite view. The Sudiluri'rs :ire said to have acknowledged
the authority of the Pentateuch, but not of the prophetical books.
Shewed. The making known something before concealed, but by
Implication, rather than direct .statement (Godct). In the place
concerning the Bush; lit., 'at the Bush,' which can scarcely
mean, when Mowes was at the burning bush. The paraphrase of the
R. V. gives the sense fas in Mark also): in (ho section which tells of
the burning huh. The capital letter also serves to indicate this view.
In Matthew and Mark the words of Kx. 3: 6 are directly cited, as
pj.'.ken by God: here the statement is referred to as the language of
Mr. -ex in a |i;i---agc written by him. thus presenting the correlated fact
of the human authorship. The God of Abraham, etc. 'God as tho
20: 38-42.] LUKE XX. 295
38 and the God of Isaac, and the God of Jacob. Now
he is not the God of the dead, but of the living : for
39 all live unto him. And certain of the scribes answer-
40 ing said, l Master, thou hast well said. For they durst
not any more ask him any question.
41 And he said unto them, How say they that the
42 Christ is David's son? For David himself saith in
the book of Psalms,
The Lord said unto my Lord,
Sit thou on my right hand,
1 Or. Teacher.
Personal One contracts a covenant -with men, and calls Himself after
them. They must therefore be eternal, because they are the children
of the covenant of the Everlasting God' (Van Oosterzee).
Ver. 38. Now, or, 'but,' which is better supported than 'for'
(A. V.), presenting the logical conclusion. Not the God of the
dead, out of the living. The article does not occur in the Greek
before 'dead' and 'living.' This Jehovah, thus named ('the God of
Abraham,' etc.) is not the God of dead, but of living persons. For
all live unto him. Peculiar to Luke. The emphasis rests upon
'all,' which may be taken in its widest sense: all creatures, whether
living or dead, angels or men, live in the sight of God. This extends
the argument further than the parallels in Matthew and Mark, where
the covenant relation alone is brought into view.
Vers. 39, 40. In this form Luke presents the victory of our Lord,
which was connected with the last question put to Him by a lawyer.
Thou hast well said. There was no hypocrisy in this exclama-
tion, but comp. especially on Matt. 22: 35. For they durst not,
etc. But their hostility remained, and was doubtless increased by the
result of the counter question of our Lord. The accounts present here
decisive marks of independence. The question of the scribe (Matt.
22: 34-40; Mark 12: 28-34), 'is omitted by St. Luke, because he has
given similar ones before' (Farrar).
Vers. 41-44. OUR LORD'S CLOSING QUESTION. Parallel passages :
Matt. 22: 41-46; Mark 12: 35-57.
Ver. 41. And he said unto them, i. e., the 'Scribes' (ver. 39);
according to Matthew : ' the Pharisees ;' according to Mark, it was said
of the Scribes'. How say they; quite general, but the parallel ac-
counts show that the teaching of the Scribes and Pharisees is referred
to. The Christ ; the Messiah promised in the Old Testament.
Ver. 42. For David himself. 'For' is peculiar to Luke. The
Davidic authorship of Ps. 110 is assumed. In the book of Psalms.
As in ver. 37, theiiuman record is spoken of; Matthew has: 'in the
Spirit;' Mark: 'in the Holy Spirit.' Godet says: 'The new Messianic
2% LUKE XX. [20: 43-46.
43 Till I make thine enemies the footstool of thy feet.
44 David therefore calleth him Lord, and how is he his
Bon?
45 And in the hearing of all the people he said unto
46 his diseiples, lieware of the serihes, which desire to
walk iii long robes, and love .salutations in the market-
places, and chief seats in the synagogues, and chief
explanations of Ps. 110 arc the masterpiece of rationalistic arbitrariness.'
If our Lord did not believe in the inspiration of these records, we have
no knowledge of what He did believe. The Lord (/. e., Jehovah) said
unto my Lord ; here the Hebrew is Adonai, the possessive pronoun
being represented by the letter Yod (the 'jot' of Matt. 5: 1-). L'vi-
dently those present admitted that the verse referred to the Messiah ;
our Lord's interpretation being: David speaks of the Messiah (to whom
Jehovah speaks) as his Lord. Sit thou on my right hand. A
M.--ianic utterance; comp. our Lord's words before the Sanhedrin
(chap. 22: 69).
Ver. 43. The footstool of thy feet. A ITebrew expression,
which the R. V. rightly restores, here and in Mark 12: 36. Tho con-
venience of showing the variation in Matthew ('underneath thy feet')
and in some copies of Mark, is of itself a good reason for giving this
fi>rm. Comp. Paul's allusion to this in 1 Cor. 15: 25.
Ver. 44. How is he his son ? 'Then' is poorly supported, both
here and in Mark. They could not answer Him, nor does our Lord at
this point reveal the truth. Godet thinks the question was asked to
publicly demonstrate, in advance of the accusation of blasphemy which
would be made against Him, that the Old Testament taught the Divinity
of the Messiah. He adds: 'If it is true that Jesus applied to Himself
the title of David's Lord, with which this king addres.-ed the Mo^iah
in \'<. 110, the consciousness of His Divinity is implied in this title as
certainly as in any declaration whatever of the fourth Gospel.' More-
over tliis question 'affords the convincing proof that for true Christianity
everything depends on a correct judgment of His glorious Persnii'
(Van <> "-terzee). To ignore this is to be ignorant of the central fact of
God's revelation.
Ver-. I 17 DKNTNCIATIOS OF THE SCRIBES. Parallel passage:
Mark 12: .'58-40, with which Luke's account closely agrees. In Mat-
thew 'J-'>, a full account of the dUmurse N jriven.
Ver. 1".. In the hearing of all the people. Peculiar to Luke.
Matthew: 'Then spake .lesus to the multitude and to His diseiplcs.'
\ .-r. !'>. Beware of the scribes ; spoken of as a class, their char-
being aided. 'Which desire to walk in long robes.
d"-<inir_:' i lit . willing') i- the main point, the,' long robes' were
nf ullice an 1 dignity. ILinnle-.- in tliem-clves they become in the
case of those desiring to display them, the signs of unworthy olhcial
20:4721:1-3.] LTJKE XXI. 297
47 places at feasts ; which devour widows' houses, and for
a pretence make long prayers : these shall receive
greater condemnation.
21: i AXD he looked up, *and saw the rich men that
2 were casting their gifts into the treasury. And he
saw a certain poor widow casting in thither two mites.
3 And he said, Of a truth I say unto you, This poor
1 Or, and taw them that . . . treasury, and they were rich.
priae. The characteristics remain, though the cut of the robes may
have been altered. The love of salutations in public, indicated the
same pride. Not courtesy, but cherished ceremony fostering vanity, is
forbidden. Chief seats . . . chief places. The II. V. has re-
stored the correspondence which exists in the original, and made the
passage more intelligible. Comp. chap. 11: 43.
Ver. 47. Which devour widows' houses. Matt. 23 : 14 (which
answers to this verse) is not well sustained. ' The avarice thus described
may have attained its end either (1) by using the advantages which
they possessed, as the priests and notaries of the time, to press unjust
claims against wealthy widows, or to become their heirs, or (2) by lead-
ing devout women, under the show of piety, to bestow on them their
estates or houses. To minister to the maintenance of a scribe was, they
taught, the best use of wealth' (Plumptre). And for a pretense,
etc. 'Shew' (A. V.) is an unnecessary variation. The construction in
Matthew and Mark is different. The pretence of piety on the part of
those thus robbing the defenceless involves greater condemnation.
'Damnation' (A. V.) is misleading.
Chap. 21: 1-4. THE WIDOW'S MITES. Parallel passage : Mark 12:
41-44. The separation of this paragraph from chap. 20 is unfortunate.
Ver. 1. And he looked up (ver. 1). From where He had taken
His seat, 'over against the treasury' (Mark). The distance could not
have been very great. The rich men, etc. The marginal rendering
has little to recommend it. Into the treasury. In the court of
the women, in which were placed thirteen chests, with trumpet-shaped
mouths, into which the gifts were cast. The place where they stood
was called 'the treasury.'
Ver. 2. A certain poor widow. In Mark 'one' occurs, in
contrast with ' many that were rich.' It is possible that the poverty
in this case was due to the rapacity of the scribes. Casting in two
mites. Luke's report is vivid. The smallest copper coin among the
Jews was called lepton ('mite'), i. e., fish-scale, the same name being
used by the Greeks. Mark explains its relative value. It was worth
about two mills, American money. She had 'two,' and she gave both.
Ver. 3. Of a truth. The ground for this saying is given in
ver. 4.
298 LUKE XXI. [21 : 4, 6.
4 widow cast in more than they all : for all these did of
their superfluity cast in unto the jpfts : but she of her
want did cast in all the living that she had.
CHAPTER 21 : 5-38.
The Prophecy of the Destruction of the Temple, and the
Subsequent Discourse.
6 And as some spake of the temple, how it was adorned
Ver. 4. For all these did of their superfluity, etc. The
principle here laid down is a simple one, and of universal validity.
The value of gifts is their cost to the giver; the measure of that cost in
the self-dcni;il involved, and not the amount of the gill itself. All
the living that she had. It is needless to inquire how our Lord
knew this. While the reference is to her possessions, the word serves
to hint at her entire self-consecration. ' This incident, witnessed by
Jesus at such a time, resembles a flower which He comes upon all at
once in the desert of official devotion, the sight and perfume of which
make Him leap with joy' (Godet).
The Prophecy of the Destruction of the Temple, and the Subsequent Dis-
course, vers. 6-38.
Parallel passages : Matt. 24 ; Mark 13. The discourse of our Lord about tho last
times, is hero connected most closely with tho prediction of the destruction of the
temple (vers. 5, C). There is no allusion to the mount of Olive*. where, an Matthew
ari.l Mark distinctly assert, the question of ver. 7 was put ; luit the wording of tliut
verve clearly admits of a change of scene. (The latter KvangelUt name* the four dis-
ciples to whom the discourse waa spoken.) Luke's report is not so full, yet it contains
number of peculiarities As regards the application of this discourse, there has been
much discussion. It was occasioned, we are told in all three accounts, by a prediction
of tin' entire destruction of the temple, which led the disciples to ask, ' When shall
these thing* he?' It therefore certainly has a primary reference' to the destruction of
Jerusalem. Yet many of tho predictions point to another event still future. Indeed,
this U to be expected. Tho disciples had also asked : ' What shall be the sign of thy
c..ni in u. and of the end of the world?' (Matt. 24:3). They doubtless thought tho
: .11 cif .Jerusalem and the second coming of our Lord would occur at the same
time. But, instead of correcting the mistake, our Lord in His answer makes one pro-
ph.-cy respecting the two events. For although separated in time, they are analogous.
Hi -in-e even thuse parts which most plainly refer to the destruction of Jerusalem may
have another fulfilment b-reafter. AVe must I* very cautious, however, in asserting
tin- '...i |Hwitively of any one passage. The destruction of .Jerusalem is made the type
of 'the end of the world ;' but, for that very reason, we should bewaie of too definite
iijt r| !'. iti' -tn I- int i nt: to the last time. The account of I.uke, while admitting of the
nlh'T ret.T--nee. applied moat fully to the nverthrow of .Judaism. Tlrn Kvangelist has
Already given an account of a discourse referring to the cowing of Chiixt, which con-
21: 6, 7.] LUKE XXI. 299
6 with goodly stones and offerings, he said, As for these
things which ye behold, the days will come, in which
there shall not be left here one stone upon another, that
7 shall not be thrown down. And they asked him, say-
ing, l Master, when therefore shall these things be ? and
what shall be the sign when these things are about to
1 Or, Teache
tains much that is found in the account given by Matthew and Mark of this one ; se
chap. 17 : 20-37.
Vers. 5, 6 give the prophecy which occasioned the discourse ; ver. 7 tells of the ques-
tion of the disciples. In vers. 8, 9 there is a warning against being deceived as to
the fulfilment ; vers. 10-19 predict the persecutions which must precede. The destruc-
tion of Jerusalem is plainly foretold in vers. 20-24, while vers. 25-28 refer directly to
the second coming. In vers. 29-33 the parable of the fig tree is introduced, as a preface
to the closing warning in vers. ;H-3G. (These divisions follow in the main the para-
graphs of the R. V.) In vere. 37, 38, Luke adds another of the summaries character-
istic of his Gospel.
Vera. 6, 6. THE PROPHECY OF THE DESTRUCTION OF THE TEMPLE.
Borne spake. Our Lord's attention was called to the building by
one of His disciples (so Mark). Goodly stones The immense size
of them was especially worthy of remark. The structures were not yet
finished at that time. Offeiings. The word occurs only here in the
New Testament. It means ' consecrated gifts.' These had been made
for the most part by heathen : such as holy vessels by the Emperor
Augustus, and others by Ptolemy Philadelphus, king of Egypt, and
especially the magnificent golden vine presented by Herod the Great,
and described by Josephus. The disciples, as it were, became the
intercessors for the doomed sanctuary, and pointed to these things,
which fulfilled Old Testament prophecy (Ps. 72; Is.60) in regard to
gifts from heathen princes, as a ground for hope that the temple would
continue.
Ver. 6. The days (lit., 'days'). There shall not be left here
(so Aleph, B, L, and other good authorities) one stone upon
another. Comp. chap. 19: 44. How improbable the fulfilment must
have seemed ! Yet this literally happened (so Josephus), and that in
spite of the desire of Titus to spare the temple. Farrar cites the
remarkable passage in 2 Esdras 10 : 54 : 'in the place where the Highest
beginneth to show His city, there can no man's building be able to
stand.' Comp. on Matt. 24: 2.
Ver. 7. THE QUESTION. Comp. Matt, 24: 3; Mark 13: 4. And
they asked him, /. e., those spoken of in ver. 5. "When there-
fore shall these things be. Matthew joins with this a question
about the end of the world, which the disciples evidently joined in
time with this des 1 ruction. They seemed to think: Only the destruc-
tion of the world can result in the destruction of this magnificent
300 LUKE XXI. [21: 8-10.
8 pass? And he said, Take heed that ye be not led
astray : for many shall come in my name, saying, I am
he ; and, The time is at hand : go ye not after them.
9 And when ye shall hear of wars and tumults, be not
terrified : for these things must needs come to pass
first ; but the end is not immediately.
10 Then said he unto them, Nation shall rise against
temple, God'? own temple. ' It was evening, at the moment perhaps
when the setting sun was casting bis last rays on the sacred edifice
and the holy city. According to Mark (13 : 3), Jesus was seated with
Peter, James, John, and Andrew, on the Mount of Olives, over against
that wonderful scene.' (Godct.)
Vers. 8, 9. THE OPENING WARNING. Comp. Matt. 24: 4-6; Mark
13: 6-7. The variations from the other accounts are slight. Take
heed that ye be not led astray. 'Deceived' (A. V.) is less ex-
act. In view of the many misguided attempts to fix the chronology of
prophecy, this warning always seems appropriate. Many look upon
every extraordinary event in nature or in the affairs of nations as a
token of the closing of the world's drama. For many shall come,
etc. Many Jewish enthusiasts appeared before the dest ruction of
Jerusalem, but none of them seem to have claimed the authority of the
< 'hrMian Messiah. The warning probably refers to the danger to
which Christians would be exposed, in their expectation of the early
return of Christ. i>f supposing some other person to be the Lord. I am
he ; a better rendering than that of the A. V. The time, i. c., of the
coming of the kingdom, is at hand. Part of what the deceivers
would say. Peculiar to Luke.
Ver. '.). Hear of wars. Before the campaign which ended in the
destruction of Jerusalem, there were numerous threats of war, and the
believers in .ludica. were in danger of being tumbled by this.
Tumults. Peculiar to Luke. There was a time of unusual commo-
tion among the .'ews in all countries, even at Rome itself, before the
war which overthrew their holy city. Be not terrified. They
should be watchful, but not fearful. There would lie nothing of judg-
ment for them in the visitation upon Jerusalem. The same i.- true if
the prophecy is applied to the future. For thes-e things must
first, etc. According todod's plan, here revealed, these events would
le the great catastrophe; hence they need not be terrified.
But the end is not immediately. Such wars and commotions
would continue for some time. This guards them against supposing
that every war was the sign of the coming of the Lord (at the ilc<l ruc-
tion of Jerusalem). Whatever future reference the prophecy has, it
has to the same extent \\ ]in n at caution.
Vers. ID ]'.. PKI:IMITM>NS >n I'i i;>i < i TIONS. Comp. Matt. 24 ; 7-
14; Mark 13: b-13. Luke' a account shows independence.
21: 11, 12.] LUKE XXI. 301
11 nation, and kingdom against kingdom : and there
shall be great earthquakes, and in divers places famine
and pestilences; and there shall be terrors and great
12 signs from heaven. But before all these things, they
shall lay their hands on you, and shall persecute you,
delivering you up to the synagogues and prisons,
1 bringing you before kings and governors for my
1 Gr. you being brovgh
Ver. 10. Then said he. This clause is peculiar to Luke. It in-
dicates either a break in the discourse, or more probably the introduc-
tion of more particular details. Nation shall rise, etc. ' Bear in
mind the massacres at Csesarea, between Syrians and Jews, in which
twenty thousand of the latter fell, while in Syria almost every city
was divided into two armies, which stood opposed to one another as
deadly enemies ; the quick succession of the five emperors in Rome
within a few years, Nero, Galba, Otho, Vitellius, Vespasian, and the
tumults connected therewith in wider and narrower circles.' (Van
Oosterzee.) Even if there is a wider reference, the primary applica-
tion to such events is undeniable.
Ver. 11. And great earthquakes. Historians record five
earthquakes in thirteen years, about the middle of the first century.
In divers places. To be joined with what follows, as the II. V. in-
dicates. And pestilences. To be omitted in Matt. 24: 7. Five
years before the Jewish w,ir thirty thousand persons died at Rome in
one season of pestilence. Terror and great signs from heaven.
The whole clause seems to refer to one kind of events, ' meteors,
auroras, eclipses, etc., phenomena to which the vulgar readily attach a
prophetic significance' (Godet), and which, as both Josephus and
Tacitus tell us, were noticed in Judsea in the period before the destruc-
tion of Jerusalem.
Ver. 12. But before all these things. Matthew say a < then,'
and Mark also seems to imply that the persecutions would follow the
signs, etc. (vers. 11, 12). But the discrepancy is only apparent. The
passage in Matthew (ver. 6) tells of what shall take place before the
end comes, then in vers. 7, 8 (corresponding to vers. 10, 11, here) of
certain things which are ' the beginning of sorrows ' (ver. 9), actually
a part of the final throes, introducing these as a proof ('for,' ver. 7)
that ' the end is not yet :' afterwards in ver. 9 (corresponding to ver. 12
here) the point of time spoken of in ver. 6, is resumed, and ' then '
(?'. e., while ' the end is not yet') introduces the prediction of persecu-
tion. Lay their hands on you. This is to be understood literally,
and was soon fulfilled ; see Acts everywhere. To the synagogues.
These were the places of ecclesiastical punishment among the .lews;
so that this refers especially to Jewish persecution, which first befell
the disciples, even in foreign countries; see Acts 13: 50. Prisons.
3C2 LUKE XXI. [21: 13-16.
13 name's sake. It shall turn unto you for a testimony.
14 Settle it therefore in your hearts, not to meditate be-
15 forehand how to answer: for I will jrive you a mouth
and wisdom, which all your adversaries shall not be
16 able to withstand or gainsay. But ye shall be delivered
up even by parents, and brethren, and kinsfolk, and
friends ; and some of you l shall they cause to be put
1 Or, *h.ill they put to deatk.
This was fulfilled both by Jews and Gentiles: see Acts 6: 18 and 16:
24. Kings. Compare in the Book of the Acts the conduct of Herod,
of Paul before Agrippa, before Cu>sar (2 Tim. 4: 16). Governors:
compare Paul before Felix and Fcstus. For my name's sake. It
is not persecution, but persecution for Christ's sake, that is predicted;
a distinction with a difference which fanatics fail to perceive. Compare
the similar prediction made to the Apostles just before they were sent
out (Matt. lo : 17. IS).
Ver. 13. It shall turn unto you for a testimony, i. t., of your
faithfulness, giving you an opportunity to testify for the Lord, and
against them' (Mark. 13: .
Ver. 14. Settle it therefore. Compare Mark 13: 11 ; Matt. 10:
19. These four disciples had received a similar command some time
before; it is now confirmed. In your hearts; so as to ' be not anx-
ious' (Matthew, Mark). Beforehand how to answer. The
'answer' is the defence made on trial. They were not to be concerned
as to 'how or what ' tiny should speak (Matthew). No studied elo-
quence would be needed in their defence; the reason follows.
Ver. 15. Peculiar to Luke, but comp. Mutt. 10: lit. 'JO. For I
will give you. The promise is from our Lord Himself; but notice
that in the parallel passage in Mark 13: 11 the power is attributed to
'the Holy Ghost,' and in Matt. 10: '20 to 'the Spirit of your Father.'
A mouth and wisdom. The former refers to the words they were
to utter ; the latter, to the gift of delivering these words appropriately.
According to others, 'mouth' refers to the form, -wisdom' to the
thought. In any case both thought and word would be needed. The
inspired thought could only be expressed in words, and must affect the
words. Not be able to withstand or gainsay: ' withstand '
l",ri, Is to 'wis'l'iiu;' 'gainsay' to 'mouth.' Comp. Acts 6: 10, aa
a specimen of fulfilment. There is, however, no reference to Stephen
here, aa those who deny any prophecy would affirm. The prophecy
was literally fulfilled, and the condemning to death was often a con-
fession that the words of the martyrs could not be answered.
V.T. I 1 '.. Delivered up even by parents. A prediction of
ic- persecution had bc-n made before (Matt. 10: '21), while in the
parallel passage (Matt. 24: 10) it i* joined with n prophecy of ap<
among Christians. Certainly none would persecute more bitterly than
12: 17-21.] LUKE XXI. 303
17 to death. And ye shall be hated of all men for my
is name's sake. And not a hair of your head shall per-
19 ish. In your patience ye shall win your l souls.
20 But when ye see Jerusalem compassed with armies,
21 then know that her desolation is at hand. Then let
1 Or, lives.
these. Of such apostasy there are indications in the Epistles, and the
persecutions would naturally follow. Paul had to maintain a long con-
llict against false brethren, Judaizing teachers. Some of you.
James, who was present, was soon put to death (Acts 12: 2). The
manrinal rendering is more exact.
Ver. 17. And ye shall be hated, etc. Comp. Acts 24: 5; 28:
22, and the many allusions in the Epistles, as well as the notices of
Christians in early heathen writers. Probably the last times will be
marked by a fresh and fierce manifestation of this hate.
Ver. 18. And not a hair of your head shall perish. Some
would add : ' as long as you are needed for the service of Christ ;' othera
refer it to the safety of the mass of Christians at the time of the destruc-
tion of Jerusalem. But the fact that ver. 16 points to the death of some
makes a reference to the spiritual life more probable. The seeming
difficulty led to an early omission of the verse. It is better to under-
stand it as 'not literal!;/, but really true; not corpo-really, but in that
real and only life which the disciple of Christ possesses' (Alford).
This view is confirmed by the correct interpretation of the next verse.
Ver. 19. In your patience, or, ' stedfastness,' ye shall win
your souls, or, ' lives.' In the endurance of these predicted afflic-
tions they should gain, or come into the possession of, their true life.
If ver. 18 refers to physical safety this promise also does. ' In ' means :
in this God appointed way, not strictly, by means of it. The whole
verse is not a command, but a promise, according to the reading of A,
B, 33, the best versions, so Origen expressly. The reading followed
in the A. V. is misleading. The word 'souls' (or, 'lives') opposes
that view of ver. 18, which refers it to the preservation of every hair
in the resurrection.
Vers. 20-24. THE DIRECT PREDICTION OF THE DESTRUCTION OF JERIT-
SALF.M. Comp. Matt. 24 : 15-22 ; Mark 13 : 14-20. There is no parallel
in Luke's report to Matt. 24: 23-28; Mark 13: 21-23.
Ver. 20. Jerusalem compassed with armies. The plainest
and most graphic form of the prediction. Luke, writing for Gentile
readers, does not refer to Daniel' sprophey, but speaks of its fulfilment.
We prefer this view to that which finds a different sign here; comp.
Mark 13: 14, 15. There was abundant time, after the first approach
of the Roman armies, for the Christians to flee : her desolation did
not then begin, but was at hand.
Ver. 21. In Judaea. The Christians living there. Flee to the
304 LUKE XXI. [21: 22-24.
them that arc in Judaea flee unto the mountains ; and
let them that are in the midst of her depart out ; and
let not them that are in the country enter therein.
22 For these are days of vengeance, that all things which
23 are written may be fulfilled. \Voe unto them that are
with child and to them that give suck in those days !
for there shall be great distress upon the l land, and
24 wrath unto this people. And they shall fall by the
edge of the sword, and shall be led captive into all the
nations : and Jerusalem shall be trodden down of the
Gentiles, until the times of the Gentiles be fulfilled.
1 Or, earth.
mountains. They understood this literally, and fled to Fella, over
tin- mountains in Pcni-a, where they remained in safety. In the
midst of her, /.., JerUMklem, not Judaea, as appears from the last
clause of the verse. In the country. In the rural districts about
Jerusalem, not in other countries; as the A. V. implies. Therein;
i.t., into the city. The command is more detailed in the account-; nf
Matthew and Mark. The one thought is: Jerusalem is doomed, the
sign of its destruction is plain ; flee from the impending danger. This
was literally obeyed, and no Christians perished when Judaism was
overthrown. Its temple perished, its worship erased, its people were
scattered ; but its real King still reigned over a real Israel.
'2'2. Days of vengeance. Of God's vengeance, not of man's.
Comp. chap. 18: S. Even Titus seetns to have been conscious that lie
was a minister of Divine retribution. All things which are writ-
ten may be fulfilled. Our Lord then asserts th:it this retribution
had been already prophesied in the ( >H Testament. All things' pi mH
to more than one prediction. That of Daniel, quoted by Matthew and
Mark, is certainly included, but others also, beginning \\ith Dent. L'S :
16, etc., and running through the whole prophetic period.
Ver. I'.'!. Woe unto them that are with child, etc. The
terrors of such a time are naturally greatest for thr-,. classes, named
in all three accounts. Upon the land, or, 'earth.' This may be
general, but as the direct reference is to the war under Titus, it more
probably means: tin- land of Judsra. If the wider sense be adopted,
the particular distress (Divine retribution) is brought out in the clause:
wiath unto this people.
Ver. 1M. They shall fall, etc. I'eculiar to Luke. The reference
is, of course, to -tlii- people.' 'According to Joscphus, the number
of th<- .-lain amounted to 1, HMMMMI ; !i7.(MM) were carried away as slaves,
mostly to Epypt and the provinces.' And Jerusalem shall be
trodden down of the Gentiles, or, 'nations.' Hero the discourse
21: 25.] LUKE XXL 305
. _ .
25 And there shall be signs in sun and moon and stars;
and upon the earth distress of nations, in perplexity
begins to have a wider reference than the destruction of Jerusalem.
That city is personified, and represented as desecrated, and kept in
contemptuous bondage and desolation. This is its present condition.
We, therefore, understand ' Gentiles,' as meaning not only Romans,
but Mohammedans, and even Crusaders. Until the times of the
Gentiles be fulfi led. Comp. Rom. 11: 11-32. Each Gentile na-
tion, like the Jews, has its 'time' (opportunity). When this dispensa-
tion of the Gentiles ends, Jerusalem will be no longer trodden down.
Opinions differ, however, as to whether this dispensation of the Gen-
tiles implies their conversion to 1'hrist or their rejection of Him. All
analogy points to the former, and the subsequent prophecies confirm
this view. Among all nations converts will be made, but the terrible
events which will precede the end of the world indicate plainly a great
rejection.
Vers. 25-28. THE SIGNS OF THE COMING OF THE END. Comp. Matt.
24: 29-31 ; Mark 13: 24-27. In both these passages the R. V. makes
a separate paragraph. Here the connection with ver. 24 is close, and
yet in none of the accounts is the change of subject more unmistakable.
From this point the prominent (in most cases the exclusive) reference
is to the Second Coming of Christ, which will not take place ' until the
times of the Gentiles be fulfilled.'
Ver. 2o. And there shall be signs, etc. These signs evidently
refer not to the destruction of Jerusalem, but to the end of ' the times
of the Gentiles.' The language is peculiar to Luke, but the thoughts
are the same as in Matthew and Mark. The R. V. properly repro-
duces the graphic form of the Greek in sun and moon and stars.
Up to the time of fulfilment it will doubtless be an open question
whether this prophecy points to certain cosmic changes, or is to be
understood figuratively, of ' the Qftlipse of nations and the downtall of
potentates' (Farrar). The former is not at all impossible. And
upon the earth distress of nations, etc. The remainder of the
veiso is peculiar to Luke. For the roaring of the sea and the
billows. The R. V. accepts a reading (Aleph, A, B, C, L, Vulgate,
etc.) which requires a change of punctuation and construction ; but a
more exact rendering would be: ' at the roar of the sea and the surge.'
How fin- this prophecy will be literally fulfilled cannot be determined.
If the whole passage be taken figuratively, then a remarkable com-
motion in the sea of nations is predicted, but it may refer to physi-
cal perturbations ushering in the new earth. The perturbations,
whether physical or not, will be portentous, producing general anxiety
and despair in view of the further terrors these events presage.
' Alarming symptoms will all at once proclaim one of those universal
revolutions through which our earth has more than once passed*
(Godet).
20
306 LUKE XXI. [21 : 26-29.
26 for the roaring of the sea and the billows ; men ' faint-
ing for ii-ar, and for exportation of the things which
are coining on 2 the world: for the powers of the hca-
27 yens shall l>e shaken. And then shall they see the
Son of man coming in a cloud with power and great
28 glory. But when these things begin to come to pass,
look up, and lift up your heads ; because your re-
demption draweth nigh.
29 And he spake to them a parable: Behold the fig
1 Or, expiring. * Gr. the inhabited earth.
Ver. 'JO. Men fainting for fear, etc. The marginal rendering
is more literal. The entire clause points to visible terrifying occur-
rences. The world. The 11. V. always explains the (ircek word
here used, by the above marginal note. The powers of the
heavens shall be shaken. S<> Matthew and Mark.
Vcr. 27. And then shall they see the Son of man com-
ing. Comp. 1 Thess. 4: 10; Rev. 14: 14, and similar passages. In
a cloud. This form is peculiar to Luke. With power and great
glory ; so .Matthew ; Mark : ' with great power and glory.' This
pcr.-onal coming is everywhere announced, but its time is unknown
(Mark 1:5: 32), and the prophecies regarding its attending circum-
stances can only be figure* of the greater realities.
Ver. 2X. But -when these things. /. c., those spoken of in vers.
2">, 'J>, since the coming of the Son of man (ver. 27) would be in.
.-tantaiieous. Begin to come to pass. This suggests their con-
tinuance, but the close of the verse indicates a brief period. Look
up. The word means to raise one's self from a stooping p.Kturc, ami
is here applied to those previously bowed under tribulations. The.
idea of joyful hope is of course iniplk'd. as in the other phrase: lift
up your heads, which, however, suggests more strongly the idea of
expectation. Because your redemption (completed at and by
Christ's appearing) draweth nigh. The same events which terrified
the world I vers. 2. r >, 'JO ) are to awaken these feeling* in Christians.
This is to be our comfort also during the intervening period, if we art 1
lown by the pr.e-i.eet. or fact, of a general rejection of Christ.
TIIK I'AitAHLK OF TIIK FKJ THICK. Comp. Matt L't:
: Mark 1 !{ : L'H !{_'. The three account - a-ree closely, but Mat-
thew and Mark add some thought-; not found in Luke's rcjirt. The
interpretation of this paragraph is very dilncult. If it can be referred
exclusively to the Second Advent, till become-; M,,iple ; hut ver. :','_' is
mo-t naturally applied to the destruction of Jerusalem. It seems
likely that, having uttered predictions respecting each event, our Lord
now speaks of what is common to both; the one being a type of the
other: but see on ver. 32.
21:30-34.] LUKE XXI. 307
30 tree, and all the trees : when they now shoot forth, ye
see it and know of your own selves that the summer
31 is now nigh. Even so ye also, when ye see these
things coming to pass, know ye that the kingdom of
32 God is nigh. Verily I say unto you, This generation
shall not pass away, till all things be accomplished.
33 Heaven and earth shall pass away : but my words
shall not pass away.
34 But take heed to yourselves, lest haply your hearts
be overcharged with surfeiting, and drunkenness, and
cares of this life, and that day come on you suddenly
Ver. 29. And he spake to them a parable. This break in
the continuity of the discourse is peculiar to Luke, and may indicate
that this is the summing up. Behold the fig tree. Some find a
reference to the Jewish people (comp. chap. 13 : 8-9, and the cursing
of the barren fig tree) ; but the addition of Luke : and all the
trees, shows that this must not be pressed.
Ver. 30. When they now shoot forth. The figure require?
no explanation ; but Luke here also includes ' all the trees ' Of your
own selves is peculiar to Luke.
Ver. 31. Know that the kingdom of God is nigh. Mat-
thew and Mark: 'that He is nigh,' but 'it' is a probable rendering.
The expression used by Luke certainly admits of a double reference
to the beginning and to the consummation of the new dispensation.
Ver. 32. This generation shall not pass away. On the
whole it is safest to take ' generation ' in its natural sense, though
many still maintain that it here means ' race ' (t. e., the Jewish people).
The reference is then to the destruction of Jerusalem, either as ac-
complishing ' all things ' spoken of, or as the beginning of the process
of accomplishment (so Van Oosterzee, Plumptre, and others). An
exclusive application to the destruction of Jerusalem seems to be op-
posed by the fact that Matthew and Mark, immediately after this,
tell of our Lord's saying: 'of that day or that hour knoweth no
one,' etc.
Ver. 33. Heaven and earth shall pass away. With what
quiet majesty our Lord speaks. There would be an anti-climax, if
the exclusive reference were to the destruction of the Jewish state.
The new heavens and new earth are here promised (comp. 2 Pet. 3 :
8-13). The Lord's people are often impatient because the fulfilm|nt
is delayed, but the Lord is ' patient, because eternal.'
Vers. 34-36. CONCLUDING WARNING. Peculiar to Luke in this
form, though the same thoughts occur in Matt 24: 42-51 ; Mark 13 :
32-37.
800 LUKE XXI. [21 : 35-38.
35 as a snare : for so shall it come upon all them that
36 dwell on the face of all the earth. I Jut watch yc at
every season, making supplication, that ye may prevail
to escape all these tilings that shall come to pa-^s, and
to stand before the Sou of man.
37 And every day he was teaching in the temple; and
every night he went out, and lodged in the mount that
Ver. 34. To yourselves. Emphatic. Overcharged. Made
heavy, sleepy, and hence unexpectant, the underlying thought being
the sudden return of the Lord. Three things are mentioned us bring-
ing them into such a state. Surfeiting, heaviness and dizziness,
such as drunkenness of yesterday gives; drunkenness, which m.-ikes
them fur to-d^i/ unfit to reflect maturely upon their highest interests ;
Cares of this life, which plague them for to-murrmc (Van Oosterzee).
These are not to be taken figuratively, but as representing three
of (Lingers. Things relatively lawful are here included, because they
may be used so unwisely as to deprive Christians of a watchful spirit.
Suddenly as a snare. The phrase 'as a snare,' is properly
connected with ver. 34 in the R. V. ' That day ' would certainly
come 'suddenly,' but if they were 'overcharged' with other matters,
it would come ' as a snare.' The figure is that of throwing a net
or noose, over wild animals. There is a thought of ruinous conse-
quences as well as of suddenness.
Ver. . '55. For so shall it come upon all, etc. It is to be a universal
surprise, a universal judgment. The idea of sitting securely is implied
in the word dwell.
Ver. 3*5. But watch ye at every season. This is the main
exhortation, and the mode of this constant watching is further described,
making supplication. That ye may prevail, or, 'have the
/tli,' be in a condition. This is the sense of the correct reading.
(So Aleph, B, L, 1, 33, and early versions.) But the reference is not
to human strength. And to stand before the Son of man.
(fathered by the angels as the elect ( Malt. '1 1 : 31 : Mark 13: 27). As
the <_'lorified Son of man is referred to, we mny include hero the Me:i
of permanent glory in His presence as well as full acquittal at the hour
when brought before Him. A fitting conclusion.
Vers, 37, 38. CONCI.I-IUM; SKI.T -n m m it Limp's TK tniisn. Pecu-
liar to Luke. Luke does not a^crt that our Lord afterwards taught in
the temple. Hence there is no contradiction of the accounts of Matthew
and Mark. I'nlike them he has prefaced the final di-coiirse.s with a
general sketch of our Lori's activity during these days (chap. I'.t : 47,
i 'id now he sums up in conclusion, with a similar sketch.
Ver. :;7. Every day. Lit.. the days,' definite, days of that week
of His passion. The mount of Olives, or belter, Olivet. See on
chap. 1'J: '2'J. Luku makes no mention of Bethany, where, according
21:3822:1.] LUKE XXII. 309
38 is called the mount of Olives.* And all the people
came early in the morning to him in the temple, to
hear him.
CHAPTER 22: 1-6.
The Council of the Rulers, and their Agreement with Judas.
22: 1 Now the feast of unleavened bread drew nigh,
* Instead of 'the mount of Olives' read Olivet. Am. Com.
to Matthew and Mark, our Lord spent the nights of Sunday and Mon-
day. This is all they assert, although from their inserting the supper
at Bethany after these discourses, the impression is made that Tuesday
night was spent there. As the nights here referred to were those con-
nected with public teaching, it does not meet the difficulty, to say that
Luke is telling us where our Lord spent Tuesday and Wednesday nights,
of which we have no definite record. It is improbable that He spent
the night (partly in prayer) without shelter. The next appearance of
our Lord is, as sending two of His disciples (chap. 22: 8), so that they
were near Him. Bethany was probably the place, and Olivet is here
mentioned as including it.
Ver. 38. Came early in the morning, rather than came eagerly,
as some translate. This suggests that our Lord was for the greater
part of the teaching days in the temple ; a fact in accordance with the
number of incidents which we must place on Tuesday. No miracles are
mentioned in this connection ; the time for these had already passed.
Up to the last appearance in public before His betrayal, our Lord's
popularity continued.
The Council of the Rulers, and their Agreement with Judas, vers. 1-6.
Parallel passages : Matt. 26 : 1-16 ; Mark 14 : 1-11. Luke omits our Lord's prediction
of His passion, made at the close of His discourses, (Matthew), and also the supper at
Bethany. The latter omission cannot be due to the fact that he has recorded a similar
anointing at an earlier period (chap. 7 : ;!G-50). The two occurrences are entirely dis-
tinct The time of the events recorded in this section was probably on Tuesday evening,
after the conflicts in the Temple. They may have occurred while our Lord was on the
mount of Olives with the four disciples.
Vcrs. 1, 2. THE PLOT OF THE RULERS.
Ver. 1. Now the feast of unleavened bread ; the whole
period of the passover feast, of which the first day was called the day
of unleavened bread; comp. ver. 7 with Matt. 26: 17; Mark 14: 12.
"Which is called the Passover. Explanation for Gentile readers.
The word is printed with a capital letter, because it is here used as a
proper name. In other cases it is joined with ' feast,' or has a slightly
different sense. On the institution of the passover, see Exod. 12 :
1-1 i.
310 LUKE XXII. [22: 2-6.
2 which is called tin- I'M <>y<T. And tlie chief priests
and the scribes sought ho\v they might put him to
death ; for they feared the people.
3 And Satan entered into Judas who was called Iscariot,
4 being of the number of the twelve. And he wi-nt away,
and communed with the chief priests and captains, how
5 he might deliver him unto them. And they were
6 glad, and covenanted to give him money. And he
Ver. 2. How they might put him to death; for fbey feaied
the people, who had been hearing Him so attentively (chap. '2\
hence the question was how they could carry into effect a pi
already determined. 'Not on the feast-day' (Matthew, Mark) is im-
plied here, and also in ver. 6. 'It was in exact keeping with the
Divine plan that Jesus should die during the feast : and the perfidy of
Judas, the means which the rulers thought they could use to attain
their end, was that of which God made use to attain His' (Godet).
Ver. 3-6. THE AGRKKMENT WITH JVKAS. The successive steps are
stated in the same order by all three Evangelists. He went to them
with his proposal ; they joyfully agreed to pay him ; he sought to be-
tray Jesus.
Ver. 3. And Satan entered. Peculiar, in this connection, to
Luke. Comparing this with John 1:1: '21, we conclude that Luke
speaks of a preparatory influence, and John of a later decisive j
sion. While the plan was Satanic, the actual betrayal was more
Being of the number of the twelve. Here, as usual, this is a
pathetic addition to the mention of Judas. The Satanic influence here
specified does not interfere with the theory of a strong human motive.
That this motive was avarice seems clear from the accounts, ami human
experience shows how strong and how unworthy a motive this js. It
is true that .Judas seeing the failure of his expectations f a temporal
Mcs-ianic kingdom, now sought to make friends with the rulers who
opposed his Master; but avarice was nt the bottom of his fa!-c h"pe.
See further on the parallel passages. An avaricious inini-ter may not
become a Judas: but he certainly exposes himself to Satanic influences.
Ver. t. Communed with the chief priests. They may have
-till totretlicr at a meeting of the Sanhedrin (eomp. Matt. -''
And captains (ver. 4), i. t., the officers of the temple guard, com-
Their help would 1 f, ami doubtless they
jia 1 been im-i-n^ed by our Lord's words in the temple. Might deli-
ver. Pietray' is a rendering of the same word ; but the idea of trea-
chery i- ii"t necc^-arily involved.
Ver .".. Were glad, and covenanted to give him money.
The amount is name I by Matthew alone.
Ver. G. An . he consented. The inference from the words
22 : 7.] LUKE XXII. 311
consented, and sought opportunity to deliver him unto
them l in the absence of the multitude.
CHAPTER 22: 7-38.
The Lord's Supper.
T And the day of unleavened bread came, on which
1 Or, without tumult.
'covenanted* and 'consented,' is, that the money was not paid at this
time. Sought opportunity. He was not only to help them, but
himself to be the agent in delivering up his Master into their hands.
In the absence of the multitude. Either when the multitude
were absent, or in such a way as not to attract a multitude, f. e., ' with-
out tumult.' The latter, which occurs in the margin of the A. V. also,
seems preferable.
The Lord's Supper, vers. 7-38.
Parallel passages : Matt. 26 : 17-a r > ; Mark 14 : 12-31 ; John 13 : 1-38. There can bo
no doubt that the events here recorded took place on Thursday, and that our Lord was
crucified on Friday. We hold that the former day was the 14th and the latter the 15th,
of the mouth Xisan, i.e., that Jesus and His disciples celebrated the passover at the
regular lime, the evening of the 14th. The statements of the Synoptical Gospels seem
decisive on this point. But some passages in John have, from the second century until
now, led to the opinion that our Lord was crucified on the 14th, at the time when the
paschal lambs were slain. The reasons for each view are given in the notes on Mat-
thew and Mark. If it is correct to explain the indefinite by the definite, the former
of these two views is far more probable. Comp. the table at chap. 19 : 29.
In his account Luke presents a number of new details: vers. 7-13 narrate the pre-
paration with greatest fulness, mentioning the names of the two disciples who were
sent for this purpose; the affecting words (ver. 15) with which our Lord opens the
meal are peculiar to Luke. He alone of the Synoptists mentions the disciples' dispute
as to rank ,vers. 24-27), which was probably the occasion for the foot washing as well
as also the remarkable utterance of vers. 28-30. We consider the admonition given to
Peter (vers. 31-34), as identical with that mentioned by John (13: 36-38), and as dis-
tinct from that mentioned by Matthew and Mark. The latter took place on the way
to Gethsemane, the former in the room. Luke deviates from the chronological order,
which we think was as follows : (1) The expression of desire in connection with the
first cup (vers. 14-lS); (2) The strife about who should be greatest (vers. 24-30), fol-
lowed by the washing of the disciples' feet; (3) The announcement of the betrayer
(vers. -Jl-2:ii; (4) The actual institution (vers. 19, 20); (5) The prediction respecting
Peter (vers 3!, etc.) ; (C) The incident of the swords (vers. 35-38).
Vers. 7-13. THF, PREPARATION FOE THE PASSOVER FEAST. Matt.
26: 17-10: Mark 14: 12-16.
Ver. 7. The passover (paschal lamb) must be sacrificed.
This expression seems fatal to the theory that our Lord celebrated the
312 LUKE XXII. [22:8-11.
8 the passover must IK? sacrificed. And he sent Peter
and .John, saying, (i<> and make ready fur us the j
9 over, that \ve may cat. And they said unto him,
10 AVhere wilt thou that we make ready? And he said
unto them, Behold, when ye are entered into the city,
there shall meet you a man bearing a pitcher of w:i
11 follow him into the house whereinto he goeth. And
ye shall say unto the goodman of the house, The ' Mas-
ter saith uuto thee, AV here is the guest-chamber, where
> Or. Teacher
passover a daj earlier than the usual time. The paschal lamb, set
apart on the 10th day of the month, was presented in the temple by
the head of each household celebrating the feast, between three and six
o'clock in the afternoon of the 14th. After the sacrifice, ami the pour-
ing out of the blood at the foot of the altar, on which the fat of the
lamb was burned, the householder carried home the animal to be eaten
at the passover feast.
Ver. 8. And he sent. It is doubtful whether the question of
is identical with that mentioned by the other Evangelists, or
whether the disciples had made a previous inquiry omitted here. The
simplest solution is that they came for the purpose of inquiring, were
then hidden as here, and then actually inquired. Peter and John.
Named here only. The chief Apostles were >ent ; hence the message
was a solemn one. Make ready. The same Greek word occurs
throughout; the A. V. renders it 'prepare' here, and 'make ready'
in vers. 12, 1:5.
Ver. It. 'Where wilt thou, etc. Some assert that Bethany was
reckoned a part of Jerusalem for passover purposes, and that the disci-
ples probably expected to eat the passover there. But all the narratives
seem to assume that the city itself was in their minds, when this con-
versation took place.
Ver. 10. There shall meet you. The original implies coming
ii.zi-ther. -o that both go the same way. A man bearing a pitcher
of water. Not the goodman of the house' (ver. 11). The giving of
this si;rn indicates superhuman knowledge, for preconcert with this
man is out of the question.
VT. 11. The goodman of the house (/'. <., the master of the
house). The Kr,V. allows this rendering to sfuid to avoid the repeti-
tion of the word master.' 'Where is the guest-chamber?
Mark: 'my jrue.-t-chamlier.' The message implies that .leMis was
known to tin- householder, hut it does not follow that there had been
a previous arrangement in regard to the room. It is idle to conjecture
who this man was. In any case he would expect guests at his house
for the passover feast.
22 : 12-15.] LUKE XXII. 313
12 I shall eat the passover with my disciples? And he
will shew you a large upper room furnished : there
13 make ready. And they went, and found as he had
said unto them : and they made ready the passover.
14 And when the hour was come, he sat down, and the
15 apostles with him. And he said unto them, With
desire I have desired to eat this passover with you
Ver. 12. A large upper room furnished ; with couches and
tables. There make ready. The lamb was probably already pro-
vided by the householder, but the two disciples would arrange the
room, purchase what was necessary for the feast, and perhaps present
the victim in the temple. ' The lamb so slain would then be roasted,
the bitter herbs prepared, and the table set out, and then, as sunset
drew nigh, all would be ready for the Master and His disciples, who
formed, on this occasion, the household which were to partake of the
Paschal Supper' (Plumptre).
Vers. 14-18. THE OPENING EXPRESSION OF DESIRE. Peculiar to
Luke.
Vcr. 14. The hour. The regular hour of eating the passover, in
the 'evening,' see ver. 12. 'The main customs of the Jewish Passover
are as follows: (1) Each drinks a cup of wine "the cup of conse-
cration" over which the master of the house pronounces a blessing.
(2) Hands are washed, and a table carried in, in which are placed
bitter herbs, cakes of unleavened bread, the Charoseth (an oil made of
dates, raisins, and vinegar), the paschal lamb, and the flesh of the
chagigah or feast-offering. (3) The father dips a morsel of unleavened
bread and bitter herbs, about the size of an olive, in the Charoseth,
cats it with a benediction, and distributes a similar "sop" to all
present. (4) A second cup of wine is poured out, and the youngest
present asks the meaning of the service, to which the father replies.
(5) The first part of the Hallel (Ps. 107-114) is sung. (6) Grace
is said, and a benediction again pronounced ; after which the father
distributes bitter herbs and unleavened bread, dipped in tlie Charoseth.
(7) The paschal lamb is eaten, and a third cup of wine handed round.
(8) After another thanksgiving, a fourth cup the cup of joy is
drank; (9) The rest of the Hallel (Ps. 115-118) is sung' (Farrar).
Sat down, i. e., reclined. The apostles. Peculiar to Luke.
Ver. 15. With desire I have desired. A Hebrew form of
expression, denoting strong desire. To eat this pSssover. This
refers to this passover itself, not to the ' Lord's Supper,' which it in-
troduced. One ground of the strong desire was the certainty that it
would be the last one, hence peculiarly solemn and important. 'With
you. Emphatic, it was the eating with them which He so strongly
desired. Before I suffer. The expression occurs in this absolute
sense only here in the Gospels. The certainty that this was the last
314 LUKE XXII. [22:10-18.
16 bff'iv I .-nilcr: for I say unto yon, I will* not cat it,
17 until it he fulfilled in the kingdom of God. And he
received a cup, and when he had given thanks, ho
18 said, Take this, and divide it ainontr yourselves: for I
say unto yon, I will not drink from henceforth of the
fruit of the vine, until the kingdom of God shall come.
* Instead of irill read shall. Am. Cum.
paasovcr with them rested on the certainty of His sufferings for them;
hence the affectionatencas of His desire, that before His 1'as-ion He
might have this privilege. The feast at its very beginning takes on a
farewell character.
\Yr. 1C. I will not eat it. Shall not eat (Am. Com.) is more
accurate; it is a simple prediction, not a declaration of His unwil-
lingness; so ver. 18. He could eat of it now, but never again. Yet
Hi- passes beyond this, and introduces a thought of the future, which
wa* doubtless the deeper reason of His strong desire: until it be
fulfilled in the kingdom of God. This points to His return;
rather than to ' the Chri-tian dispensation.' Lange refers it 'to the
eternal coronation-feast of His glorified church, the shining ima
the eternal Supper, the anticipatory celebration of which in ilie New
Te-tament covenant meal, He is now about to establish.' It must l>e
gr.-.nted that ihe Lord is here speaking of the passover itself, not of
the Lord's Supper which followed. In a very proper sense the Jewish
IT itself, as a feast of deliverance, will be fulfilled in the mar-
riage supper of the Lamb,' but our Lord is speaking of thix passover
particularly, which introduced the Lord's Supper. That passoyer
could only be fulfilled in (lie Messianic feast of the future, alluded to
in ver. 80, and in Matt lM : 'J'.i.
Ver. 17. He received, as the leader in the pa"ver t'ca-t. A
cup. The tirM cup of the pa^sover. And when he had given
thanks. Sec above. The form of the blessing wa-: l>lc.-scd lie
tlioii. O Lord 1,111- (Jod, who ha.-t created the fruit of the vine.' Of this
form there i- an echo in ver. IS. Take this, and divide it among
yourselves. Our Lord Himself seems to bare partaken of this cup.
A- lie had eaten before He uttered the Word- of \.-r-. l"i. It'j. MI He
bad drunk before saying thi-. This \\a* a part of the regular pa--. .ver
celebration: the institution of the Lord's Supper \\a- di-tinet from the
act here mentioned.
Ver. IK. lerill (shall. Am. Com.) not drink, etc. From this we
infer that our Lord did not partake in the Supper lie afterwards in-
Milutcd. The vcr-e point- to the same event in the future as ver. Id.
The old rite \\H-J thus formally abn >'_ r ated. the new one about to be in-
stituted. This view at m\< -on for tin 1 order adopted by
Luke; it contract- the t\v.. rite- more fully. On the time of the with-
drawal of Judas, see on ver. liu.
22:19,20.] LUKE XXII. 315
19 And lie took l bread, and when lie had given thanks,
he brake it, and gave to them saying, This is my body
2 which is given for you : this do in remembrance of
20 me. And the cup in like manner after supper, saying,
This cup is the new 3 covenant in my blood, even that
1 Or, a loaf. z Somo ancient authorities omit which it given for you . . . which it
poured otttfoi you. 3 Or, testament.
Vers. 19, 20. THE INSTITUTION OF THE LORD'S SUPPER. Comp.
Matt. 26 : 26-29 ; Mark 14 : 22-24 ; 1 Cor. 11 : 23-25. Luke's account,
as might be expected, agrees most closely with the words of the institu-
tion, as given by Paul, who distinctly asserts that his account was
' received of the Lord.' ,
Ver. 19. This. is my body. So all three accounts. This brief
sentence has been discussed for ages. ' The main question is, did our
Lord mean, This represents my body, or, This is (literally) my body?
The former is the view of most Protestants ; the latter, that of the
Romanists and (in modified form) of the Lutherans. There are four
leading theories of our Lord's presence in this sacrament: two of them
based on the figurative sense of the words of the institution, and two
on the literal sense. The Zwinglian view accepts a symbolical presence
of Christ in the ordinance ; the Calvinistic, a spiritual real presence ;
the Lutheran, a bodily presence in, with, and under the unchanged
elements (consubstantiation) ; the Roman Catholic, a bodily presence,
the bread-and wine becoming the real body and blood of Christ (tran-
6ubst;intiation). It will be seen at once that the last two views are not
actually literal. The Roman Catholic theory makes the sacrament a sac-
rifice, and in so doing exalts it above the word of God, at the same time
exulting the priest above the people. The /winglian view is often held
in too bald a form, making of the ordinance only a memorial service,
and leading to a low estimate of its significance.' (Ufark, p. 193.) See
further Matthew, pp. 353-855. Given. (The marginal reading is not
well sustained, and scarcely deserved mention.) Given to death, as
the sequel shows, and as ver. 20 involves. For you. This may mean
in behalf of you, but such a surrender to death had necessarily a vica-
rious character. This do in remembrance of me. Peculiar to
Luke and Paul, and pointing to the establishment of a permanent feast.
Whatever else the Lord's Supper may be, this passage proves that it is
a memorial service, commemorating the atoning death of our Master.
The establishment of such a service shows that the work of Christ was
not mainly that of an ethical Teacher, but of a Redeemer able to give
life and to maintain it in His people.
Ver. 20. The cup. The one standing before Him. After sup-
per. The paschal lamb had been eaten, and the feast was about to
conclude witli the third cup (' the cup of blessing'), since according to
Matthew and Mark, our Lord gave, or, as we would say, returned
thanks with this cup. A fourth cup usually followed, but of this no
316 LUKE XXII. [22:21,22.
in which is poured out for you. But behold, the hand
22 of him that betray eth me is with me on. the table. For
mention is made in any of the accounts. The new covenant in
my blood. This means : the new covenant which is ratified or estab-
lished in lay blood. The form here used agrees with that of Paul (1
Cor. 11:25). Some p irnphrase thus: -This cup is the new covenant
because it contains my blood;' but even this view gives no countenance
to the literal rendering of the Human Catholics, since the 'cup' could
only reprtnent the ' covenant.' The word -new' is not well sustained
in Matthew and Mark. The Am. Com. prefer to omit the margin il
rendering, since (lie meaning testament ' is not a probable one in this
connection. Even that which is poured out for yon. This is
spoken of the 'blood,' although the form of the original admits of a
reference to the word 'cup.' More exactly il points to the fruit of the
vine poured out from the grapes and representing the bh>,>d of Christ.
Otherwise the sign would not include ;i -pouring out.' which is ,
tial here, especially in view of the 'breaking' of tin- bivad. 'The
ceremony it seems was to represent the t >tality of salvation : the bread,
the communication of the life of Christ ; the wine, the gift of pardon.
In the act itself there are represented the two aspects of the work the
Divine ott'.-r, and human acc'-ptance' (Godet). It is by receiving much
in this service that we learn how we can he-t learn h*ur inn -'i it means,
even if we cannot explain /"<"' (!'>! commuuic ites the hle-slng. They
can receive little who disown or dishonor 'the blood of the covenant.'
Vers. 21-2J. Tun Axxorxt-KMKXT OF A lir.ru vvr.n. Cmnp. Matt.
23: 2 1--J'); Mark It: 17-'_'t ; John I: 1 ,: 21-30; on the order, see above
and ver. 21. Luke is most brief.
Ver. 21. But. This is not (lie word usually rendered thus. Imt 0116
hi -ailing ' nev.-rtlieles^.' Tlie sense would then s -em to lie. although
I pour out my blond fir you. y.-t tin- hand,' etc. l!ut to in-d-t thai
words were uttered ilium-dint. dy n(n-r th.- institution, involves a serious
dilhculty, since neconling in Matthew and Mark. th- betrayer had
already been pointed out. Thi-, too, H I*-" d 'liiiile than the other
accounts, which \* scarcely < niceivabh- if il referred to a .-</</ nn-
n nine meiit. We I lieref .r- suppose that huke departs from the chro-
iiologiral order; in this view hut ' introluc>-< an additional, but not
a eonnectcil. th night. -The hind Of him, etc. Luke ,1,,,-s T )ot men-
tion Judas by name, a Matth'-waiid John do. "With me. Emplrit'C.
On the table. I'robalily an allusion to the dipping into the di-h
meiilioned I iy the other l-ivangelists.
Ver. 2~2. For the Son of man indeed goeth. Luke is more
>]i 'citic in hi- mention of th purpose : as it hath been determined.
Bat woe unto that man. Mo-t atle<'iing words, hut, a full recog-
niiion of liuma.i respomjliility. even when the Divine, purpose is directly
ullirmed: Matthew and Markad<l: ' good were it for that man if ho
had iiot been born."
22: 23-25.] LUKE XXII. 317
the Son of man indeed goeth, as it hath been deter-
mined : but woe unto that man through whom he is
23 betrayed ! And they began to question among them-
selves, which of them it was that should do this thing.
24 And there arose also a contention among them, which
25 of them is accounted* to be 'greatest. And he said
unto them, The kings of the Gentiles have lordship
over them ; and they that have authority over them
* was accounted. Am. Com. l Gr. greater.
Ver. 23. They began. This opposes tho view that this took place
after the Lord s Supper as a second announcement. To question. See
the fuller accounts of the other Evangelists. At this point Judas with-
drew (John 13 : 30). The accounts of Matthew and Mark lead to the
opinion that he was not present at the Lord's Supper.
Vers. 2430. THE CONTENTION. Peculiar to Luke. It is very im-
probable that this refers to any of the contentions on the same subject
mentioned at an early point by the Evangelists ; comp. chap. 9 : 46.
We place it before the Lord's Supper, since 'it is scarce possible that,
after the discovery of the treason of Judas, and with the solemn im-
pression which the Lord's words respecting the traitor must have made
upon them, and after they had eaten His supper, any such strife could
have occurred. And the improbability is increased if, before this, He
had taught them humility by washing their feet' (Andrews). Ver. 27
seems to contain an allusion to the foot-washing ; yet if this be insisted
upon we may still suppose that a part of our Lord's reply took place
before, and a part after, that symbolical act called forth by this conten-
tion. There is nothing in the account which opposes our placing this
incident at the beginning of the Passover meal.
Ver. 24. And there arose also a contention among them.
More than a discussion, a contention, a quarrel. Hence the improba-
bility of its occurring after the Lord's Supper. Some suppose that it
was occasioned by a dispute about their places at the table. No names
are mentioned. Was is substituted for is, by the Am. Com., as more
in accordance with English usage.
Ver. 25. The kings of the Gentiles, etc. The thought is simi-
lar to that found in Matt. 20: 25-28, but the form is new, and adapted
to the circumstances. ' The Gentiles ' are mentioned to indicate that
the temper which called forth their strife was a heathen one. Have
authority. This refers to rulers below kings. Benefactors. The
Greek word here used was the actual title of many emperors and prin-
ces ; hence the capital letter in the R. V. It expresses the same idea
conveyed by the phrase ' deserved well of the Republic,' so common in
republican France, and is analogous to the title Excellency.
318 LUKE XXII. [22:26-31.
2>; arc called I ienei actors. lint ye dinl/ not be so: Imt lie
that is the irreater anuuii: yon, let him become a-; the
younger; and he that is chief, as lie that dotli serve.
27 For whether is greater, he that 'sitteth at meat, or he
that serveth? is not ho that ' sitteth at meat? hut I am
28 in the midst of yon as he that serveth. Hut ye are
they which have continued with me in my temptations;
2!' and J I appoint unto yuii a kingdom, even a> my Father
3" appointed unto me, that ye may eat and drink at my
table in my kingdom; and ye shall sit on thr-
Sljud^intr the twelve tribe- .!' Israel. Simon, Simon,
behold, Satan : ''asked to have yon, that he miirht sift
1 Or. rfi-linrth. * Or. / ijijini,,! m,tn yn>i, errn a* mi/ F-ilh'-r n mf a
ii. llfit .;< iii'ii/ tnt mid i/riiifr, ,lv. ' Or, obtained yuu by atknuj.
Yer. _'''.. But ye shall not be so, lit., not BO ye. 1 ('..nip. chap.
'1 hey -hall l.c kinjrs.' hut after n different fashion. '1 hi- aris-
y .nir Lord here establishes is OIIP of humility.
\cr. -7. But I am in the midst of you aa he that serveth.
This clause jiains in 1'ui-cc l.y sn].].nsiiijr that our l.nnl at this point
wa-hi'il lli< disciples' ti-ct. lie, ilic chief.' \\as -.ervinir. \Ve may
uU. . connect this \viih ver. -~> : 'the Bene&Ctora among the (ientiles air
rulers and ]... lentates ; I. y..ur lienelactor. am aiuoiiL' you as a servant.'
;u may helon^ here clir<.n.li>^ically. or, as is tar more likely.
they followed the washing of the disciples' feet, which may lie appro-
priately placed at ver. 1'7.
Ver. _'*. Continued with me in my temptations, or - trials.'
Our L.rd doe- not reproach them, t.ul praises their steadfastness. He
speaks of His whole lite as one of temptations,' in accordance with the
val of His work on earth.
I appoint unto you a kingdom, even t>a my Father
appointed unto me. The. word kingdom ' licloiijrs t doth clause-.
The marginal rendering, loss coinctly. COIHIC.IS it with the second
lily. Appoint ' signifies not only a liestowal . hut
such u disposition as a dyini: man makes in his will. This underlying
thought is. ot'coiir-c. inapplicable to (iod. hnl all the more to Christ.
That ye m ty eat, etc. The enjoyments of their
with Him ill the kingdom appointed l.y Hi- I'ather. are thus M .t
forth. Comp ver. If,. And ye shall Bit. A direct promise. On
thrones. -twehe thrones.' as Matt. ] '. : 28, I'-^ihly on
account of Judas. Notice the appropriateness of this verse, first in
\i.-\v of i hi- fi-.-i-t liefi.r.' ilicm : -ccond, in view of tin- -.\hicli
they anticipate.l, though so Mind as to its character.
1m: I'l'.r.M. H...N m 1'i.ni; I I)KMAI.. This we r-
22: 32.] LUKE XXII. 319
32 you as wheat : but I made supplication for thee, that
thy faith fail not : and do thou, when once thou hast
as identical with the prediction recorded by John (13 : 36-38), and
distinct from and prior to that mentioned by Matthew and Mark. It
was very natural that the disciples on the way to Gethsernane should
revert to the words spoken at this time, and indications of this are not
lacking. We place it after the Lord's Supper and the concluding
hymn, and join with it the incident about the swords (vers. 35-38),
after which came the discourse and prayer recorded by John (chaps.
14-17).
Ver. 31. Simon, Simon. Earnestness and affection are indi-
cated by the repetition. The apostle is addressed by his old name, not
the new and significant one. The sudden call (' And the Lord said '
is to be omitted) may have been occasioned by his part in the strife.
There is too a connection of thought with what precedes. The way to
these thrones was ///* u'<i>/, through temptations, trials, sittings of
Satan. Satan asked to have you, or, 'obtained you by asking,'
as in the case of Job. ' You ' refers to all the Apostles : all must pass
to the throne through trial, since the purpose of this asking and ob-
taining was in order that he might sift you as -wheat. As wheat
is shaken in the sieve, so Satan would try their faithfulness. If 'you*
includes Judas (who had probably gone out before this), then the sift-
ing process had begun and the chaff partially removed.
Ver. 32. But I. Emphatic. In the consciousness of greater
power than that of Satan and greater faithfulness than that of Peter.
For thee. Peter is now spoken of alone, as in the greatest danger.
That thy faith fail not, i. e., cease altogether. Our Lord prays,
not that Peter be not tried, but that his faith should not utterly fail.
It was only through this prayer that Peter's faith did not fail alto-
get her. An Apostle's faith would become extinct, did not Christ in-
tercede for His own. When once thou hast turned again.
Peter's sin and repentance are both implied here. 'Converted' (so
A. V.) is unfortunate; there is no reference .to the experience with
which Christian life usually begins. Peter had been 'converted,' in
that sense. Stablish thy brethren. The others were his brethren
in weakness; hence the form chosen. Peter's prominence is recog-
nized, and the part he should take in the establishment of the Church
prophetically intimated.
This is the one and only proof text for the Vatican dogma of papal
infallibility (1870), on the assumption that the promise given to Peter
applies to all the popes as his successors. But (1) this assumption can
never be proved ; (2 ) ' faith ' here as usual means personal trust in our
Lord, not a system of doctrine to be believed ; (3) if the passage proves
anything for the popes, it would prove also that they deny their Lord,
need conversion, and must strengthen their brethren which is much
more than history warrants and papal infallibilists would be willing to
admit.
320 LUKE XXII. [22 : 33-36.
33 turned ajrnin, stablish thy brethren. And he said
unto him, Lord, with thee I am ready to <j;o both to
34 prison and to death. And lie said, I tell thee, Peter,
the cock shall not crow this day, until thou shalt thrice
deny that thon knowest me.
35 And he sai<l unto them, When I sent yon forth
without purse, and wallet, and shoes, lacked ye any
3G thing? And they said, Nothing. And he said unto
them, But now, he that hath a purse, let him take it,
and likewise a wallet : 'and he that hath none, let him
1 Or, ami hr that hath no ttrord, let him trll his < /"Ar, mul luty one.
Vor. 33. Lord, with thee I am ready, etc. In his sense of
strength, Peter casts doubt upon the necessity of our Lord's petition
for him. This conversation differs sufficiently from that mentioned hy
Matthew ami Mark, which occurred later, as we think. 'With thee,'
is specially emphatic, and shows that Peter regards the Lord as the,
source of his feeling of strength. Hut when the trial came, he followed
only afar off, away from the source of strength.
\ er. :M. Peter. Not Simon. The name significant of stoadfust-
i- contra-ted with his conduct. Thrice deny that thou
knowest me. This form is peculiar In Luke.
Ver. :;") -:is. WVKMMI is I:K;VI:I> T MITWARR DANGERS, lending
to the incident of the two swords. Peculiar to Luke. We join this
chronologically with what precede*. No order i- more provable, and
there is an appropriate connection of thought ; to the description of
inirnnl danger just made, our Lord adds tliat of impending outward
da nirer.
V. r. :;">. And he said unto them. ' Not without reason have
I *poken of what i- so momentoii- V.T-. :;l-34); for now. when I am
no longer with you. your situation will be .piite otherwise than before;
there n. iw eoi for you a time' of care for ymirselve> and of conflict '
iMeyer i -When I sent you forth, etc. See chaps '.i: 1 i',;
lO: -I. Parting friend- arc woiil t.. dwell on the pleaaurefl of the J.a-t ;
-.. ..iir Lord points ihem to the time of their first preaching in (lalilec,
when the lea-t care was superfluous. It would be different now.
\ -i -. :;il. Therefore, i. >.. in consequence of their reply. Let
him take it. The preci-e word u<ed in the prohibition of chap.
-He that hath none, i ., purse or wallet, let him sell hia
cloke ('outer garme' i- that is, and buy a sword,
which is now more indi-pen-;il,le tlmi clothing. Om- who had not a
i might still have a pur-e. and tlni* not It-- obliged to sell his gar-
ment ; a point overlooked by the- ren.leriir_' of the A. V. (The marginal
! nd.'i iii'.' is less probable.} This H not to be taken literally, nor yet
ullcgorically, as though the purse, wallet, aud sword ha 1 each a spirit-
22 : 37-39.] LUKE XXII. 321
37 sell his cloke, and buy a sword. For I say unto you,
that this which is written must be fulfilled in me, And
he was reckoned with transgressors : for that which
38 concerneth me hath * fulfilment. And they said,
Lord, behold, here are two swords. And he said unto
them, It is enough.
CHAPTER 22: 39-53.
TJie Agony in Gethsemane ; and the Betrayal.
39 And he came out, and went, as his custom was, unto
the mount of Olives ; and the disciples also followed
1 Gr. end.
ual signification ; but the whole is a figurative setting forth of the fact,
that henceforth self-defence would be their chief necessity, in view of
the outward perils which would come upon them. This opposes the
non-resistant theory of the Quakers, and also the view, that force can
be used aggressively in the cause of Christ ; self-defence alone is in
question.
Ver. 37. For I say unto you, etc. The course of reasoning is :
If the Master is to be reckoned with transgressors, as will
certainly be the case, since this prophecy of Isaiah must be fulfilled,
then you, my disciples, may well expect, such perils. Notice, our
Lord speaks of His position among malefactors as something which
must be. That the sinless one was thus reckoned was no accident.
The allusion to the ' sword ' had no reference to defending Him from
what was coming upon Him ; that must come : for that which con-
cernetb me, i. e., written or determined concerning me, hath ful-
filment, literally, ' end.' Everything written of the Messiah must
be completely fulfilled, and this completion is approaching. The com-
ing of this end proves that the prophecy cited (which our Lord ex-
pressly applies to Himself) will be speedily fulfilled.
Ver. 38. Lord, behold, here are two swords. Swords, not
knives used at the feast, probably belonging to the disciples. The
()alil;cans often travelled armed, and possibly two of the disciples had
thus provided themselves because they expected danger that night
It is enough. The reference is not to the sufficiency of the weapons,
but a mild turning away from further explanation in view of their
failure to understand. ' Two swords ' were of no avail in the spiritual
conflict before Him ; of this He had just spoken, but they failed to
recognize His meaning. The discourse recorded by John (14-17)
pi-uhubly followed ; then on the way to Gethsemane, the second pre-
diction of the unfaithfulness of Peter and the other disciples, repelled
by them all. These events are passed over by Luke.
Tin 1 Agony in Gethsemane; and the Betrayal, vers. 39-53.
Parallel passages : Matt. 18 : 25-56 ; Mark 14 : ,,2-50 ; John 18 : 1-11. Luke's account
2i
322 LUKE XXII. [22:40,41.
40 him. And when he was at the place, he said unto
41 them, Pray that ye enter not into temptation. And
he was parted from them about a stone's cast ; and he
presents here new and striking details, although it is briefer than those of Matthew
and Mark. In telling of our Lord's agony, Luke alone mentions tin- ilisianco to which
lie withdrew, the angelic assistance ami the physical result*. In the account of the
betrayal there are interesting peculiarities The sorrow and grief of that hour in
Gethsemane are sufficient testimony to the vicarious nature of our Lord's sufferings.
1 1> < 'iilil not bear such a burden on His own account, it must have NTH for others
(see notes on Matthew and Mark). 'The Lamb of (Jod must be distinguished 1'iotn
typical victims hy His free acceptance of death as the punishment of gin ; and heacn
there required to be in His life a decisive moment, when, in the fulness of His con-
sciousness and liberty, He should accept the punishment which He was to mult <
Gethsemane Jesus did not drink the cup; He consented to drink it This point of time
corresponds to that in which, with the same fulness and liberty, He refused in the
wilderness universal sovereignty. There He rejected dominion over us without i;,>d;
here He accepts death for God and for us ' (Godet).
Ver. 39. As his custom was. Peculiar to Luke, hinting that
He went to a place where Judas could find Him ; c;>mp. chap. 'Jl : .",7.
Unto the mount of Olives. Not the same phrase as in chaps.
19 : 29; 21 : 37, but meaning the same locality.
Ver. 40. At the place. A well-known place; perhaps already
known by name to readers of the Gospel. The name 'Gcthscmanc'
is added by Matthew and Mark, while John speaks of a 'garden,' in-
dicating that it was over the brook Kidron, and staling that -Jesus
oft-times resorted thither with His disciples' (John 18: 1,2). The
name means 'oil-press,' and olive oil was probably made there, the
mountain having derive*! its name from the trees there cultivated. It
was on the western slope of the mount of Olives, and at or near the
locality now pointed out as the scene of the agony. The olive trees
which remain are very old, but certainly not older than the fourth
century. All the trees in the neighborhood of Jerusalem were cut
down during the siege by order of Titus. Sec Schaff, Through /!i/>/e.
I.'imlx, for more exact details. He said unto them. Luke is v. -ry
bfief here, and thus .sums up what was said both, to the body of the
disciples, and to I'etcr and James and John, whom He took with Him
apart from the others. The language, howevir, agrees more closely
with what was said to the three disciples, according to Matthew and
Mark.
Ver. 41. Withdrew himself, lit., 'was himself withdrawn.'
I>rawn hy internal anguish, some suppose. About a stone's cast.
Not so far as to be out of hearing. This was probably the distance
from the three disciples (Matthew, Mark), not from the main body,
since the next clause refer- to what look place in His solilmlc. and
i">. !''>, to the ikrcc disciples. He kneeled down. Peculiar
to Luke.
22: 42-44.] LUKE XXII. 323
42 kneeled down and prayed, saying, Father, if thou be
willing, remove this cup from me : nevertheless not
43 my will, but thine, be done. J And there appeared
unto him an angel from heaven, strengthening him.
44 And being in an agony he prayed more earnestly : and
his sweat became as it were great drops of blood falling
1 Many ancient authorities omit vers. 43, 44.
Ver. 42. Father, etc. Godet : ' Luke, like Mark, gives only the
first prayer, and confines himself to indicating the pthers summarily,
while Matthew introduces us more profoundly to the progressive steps
in the submission of Jesus.' This cup. A figurative expression for
the sorrows He was about to endure. There is no more striking lesson
in regard to prayer than these found here: (1) Always to pray, even
in the presence of what seems inevitable ; ( % 2) always to pray submis-
sively ; (3) always to believe that what God does in answer is the right
answer.
Vers. 43, 44, as the margin of the R. V. states, are omitted in some
old and important manuscripts (Aleph, first corrector, not first hand,
A, B, and a few others), and by some of the fathers and versions.
But they are well supported and now received by nearly all scholars.
Over-zealous orthodoxy failed to understand them, and hence expunged
them in some copies. It is very difficult to account for their insertion,
as an interpolation of the transcribers.
Ver. 43. Appeared unto him an angel. An actual coming of
an angel, not merely a spiritual accession of strength. Angels had thus
ministered to Him at His previous temptation, according to Matthew
and Mark; so that it cannot be said, that the notion is peculiar to
Luke. How He was strengthened is not so clear. Some think it was
a physical strengthening, the imparting to His body, so overwhelmed
in this conflict, new power to endure, to drink the cup which would
not be removed. This is favored by the fact that the previous minis-
tration was to His physical wants. Others again prefer that the holy
soul of our Lord, now seized by the intensest feeling of suffering, was
strengthened by the brightening prospect of future joy, presented to
Him in some way more vividly by the coming of the angel. Neither
of these is inconsistent with proper views of the Person of Christ. In
fact, it is simplest to suppose that both body and soul received direct
supplies of strength in this hour of deepest trial. AVe think it most
natural to place this strengthening between the first and second prayer,
since there are indications in the fuller accounts of Matthew and Mark
that the intensest conflict was passed when the second and third
prayers were uttered.
Ver. 44. And being in an agony. This was after the coming
of the angel. Our Lord was strengthened for this agony or conflict.
The first result of the strengthening was that He prayed more ear-
324 LUKE XXII. [22 : 45-48.
45 down upon the ground. And when lie rose up from
his prayer, he came unto the disciples, and found them
46 sleeping for sorrow, and said unto them, "Why sleep
ye? rise and pray, that ye enter not into temptation.
47 While he yet spake, behold, a multitude, and he
that was called Judos, one of the twelve, went he fore
them; and he drew near unto Jesus to kiss him.
48 But Jesus said unto him, Judas, betrayest thou the
nestly ; the final result was complete resignation and victorious wait-
ing for the betrayer. And his sweat became aa it were, etc.
The easy and natural explanation is, that ;is tin- result of the agony.
H is sweat became colored with blood (not pure blood, hence 'as it
were'), and fell in great clots to the ground. No other sense accords
80 well with the 'language used. Instances of Moody -weal have oc-
curred since. Kvery other view fails to give a sufficient climax to
Luke's description, and seeuis to fall below the dignity of the conflict
there endured for \u.
Ver. 4">. He came unto the disciples. In vers. 45, 46, Luke
i- very brief, and we must supplement his account from those of Mat-
thew and Mark. We learn from these that our Lord came once and
again to the threr disciples, anil found them asleep. For sorrow.
This was the cause of their sleep. Luke is not seeking to excuse them.
V.T. 4H. Why sleep ye? Comp. the touching words to 1'eter:
'Simon, .-deepest thou? couldest thou not watch one hour' (Mark 14:
38). That ye enter not into temptation. Hi- care tor them is
apparent, even when they were sleeping, and left him to endure with-
out their sympathy. The accounts of Matthew and Mark give the
words uttered. a< .lud.-is wa- approaching; Luke sums in one expres-
sion all that was s:iid. For the practical lessons, comp. .Mark, pp.
L'ul, _'()_'.
Ye- I'lir. P.KTKAYAI.. Pomp. Mat t . 26 : 47-56 ; M ark 1 4 :
; John IS: (-11.
Ver. 47. While he yet spake. So all the Synoptists. A mul-
titude. The composition of this crowd can be inferred from the Tiirimis
>t. I. like speaks of the tern ple-Watcll, and Of chief priests and
elder- while John distinctly tells of a detachment of Roman
soldiers (John 18: 3, !'_'). Tin-re were also servants of the high priest
(comp. ver. .'.Ui, while the menii f 'staves' Matthew and Mark)
point- to an attendant nibble. Judas, one of the twelve ^notice
the full solemn mention of the betrayer), went before them. That
lie shewed them the way is evident. He drew near, etc. John
I -'.') tells of a conversation with the multitude, which seems to
i.-d the kiss ,,(' Judas.
Ver. 48. Judas, betrayest thou, etc. This probably followed
22: 49-52.] LUKE XXII. 325
49 Son of man with a kiss? And when they that were
about him saw what would follow, they said, Lord,
50 shall we smite with the sword ? And a certain one of
them smote the l aervant of the high priest, and struck
51 off his right ear. But Jesus answered and said, Suffer
52 ye thus far. And he touched his ear, and healed him.
And Josu^ said unto the chief priests, and captains of
the temple, and elders, which were come against him,
Are ye come out, as against a robber, with swords and
1 Gr. bond-servant.
the language recorded by Matthew: 'Friend, do that for which thou
art come.' It is addressed to Judas by name, and is emphatic through-
out, setting before the traitor the full enormity of his purpose. The
form used coincides with that used in predicting the betrayal. With
a kiss. Matthew and Mark tell that this was the sign agreed upon,
and also imply that the kiss was repeated.
Ver. 49. Saw what would follow. They not only wake up,
but wake to an understanding of the case. All the Eleven were pro-
bably gathered about Jesus at this time. Lord, shall we smite
with the sword? In the same spirit as the occurrence of ver. 38. "
Ver. 50. A certain one of them. Peter, named by John only,
who gives the servant's name also. Right ear. Luke and John alone
mention which ear it was.
Ver. 51. Suffer ye thus far. Probably addressed to the disci-
ples : Let them go on and fulfil this their design of taking me. It is a
mild reproof of the hasty use of the sword, and thus agrees with Matt.
26: 52; John 18: 11. Were the sense: Let them go thus far (and no
further), we would find a different expression here. Others suppose
the soldiers were addressed, and that the sense is : Let me go, until I
have healed this man, or, Let me go as far as this man. This is gram-
matically probable, but opposed by the phrase 'answered.' Touched
his ear, etc. Luke, the physician, alone mentions this. The pa.ssaLre
does not clearly indicate how the healing took place : whether at our
Lord's touch the ear was wholly restored, or merely the wound healed,
or whether the piece cut off was taken up and restored to its place in
the body. The last is least likely, as the passage contains no hint of
picking up. The first seems more in keeping with the occasion, repre-
senting our Lord as making good the loss occasioned by the hasty zeal
of Peter.
Ver. 52. Chief priests . . . elders. Luke alone speaks of these,
and it was very natural that some of them should accompany the band.
Some infer from the fact of their being first mentioned at this point, that
they entered the garden after the band of Judas. Captains of the tem-
ple were officers of the guard of Levites who had charge of the temple.
326 LUKE XXII. [22 : 53, 54.
53 staves? When I was daily with you in tho temple,
ye stretched not i'orrh your hands against me : but this
is your hour, and the power of darkness.
CHAPTER 22: 54-62.
Peter's Denial.
54 And they seized him, and led him away, and
brought him into the high priest's house. But Peter
Ver. 53. When I was daily, etc. Godet explains thn MS
meaning: ' It was from cowardice that you did not arrest me in the full
light of day.' But this is your hour, and the power of dark-
ness. An allusion to the fact that it was midnight, contrasting this
with His appearance I;/ ilni/ in the temple. Darkness was appropriate
to such a deed, hence it was the hour which suited them. The parallel
..res speak of this as a fulfilment of Scripture. We therefore ex-
plain it, as the hour appointed to them for carrying out this work. Its
fitness as an hour of midnight darkness was but a part of this appoint-
ment. (Observe, however, that they //v'<7y chose it.) ' Power of dark-
ness' therefore points to the kingdom of darkness. They were doing
the work of the Kvil One, and the power over Him was the power of
darkness. This clause suggests mysterious, and as yet unexplained,
facts in regard to the relation of (Jod's purpose, man's agency, and
Satanic power. Luke pa--e* over the flight of the disciples and that of
the naked young man (Mark 14: 48-52).
I'.t.rs J>, ni.il, vers. 64-62.
Parallel passages : Matt. 26 : 69-7:. , M ark 1 1 : r,,-7i! ; John 18 : 16-18 ; 25-27. Luke
passes OTer the examination by Anna.* :.l"hu 1- I 1 ' _! . tin- MI!"< pit-ul examination
before Caiaphas (Matt. -JH : :>7-<;r. ; Mark 14: 53-61), giving immediately his account of
Peter 1 * denial, then nieiitionin:; the mocking which occurred nt the clone of the ni'/ht
examination liofore < aiaphas. This order indicate* that tin- denials occurred not ween th
first examination anil the close of the second. Tin- only theory respecting these denials
which consist* with accuracy on the part nf tin- Kvan^'li-N is, tliat on three separate
occanloM Peter was recognized as a follower of JOXUK, and that on each i^casimi lie
d.-ni-d tliis; lint that in oach of these there was a repeated denial, to sovor.il ;
In other wnrd^ there were three epiHi><li-s of taunt ami false! 1. not merely three
single sentences of denial. A conii-arison of the four ao-outits. in thi.s instance, allonls
the very Ktrmn."-it proof ,.f the iniieix-ti'len i- of the Kvanc'-lints, and thus inf'Teiitially
of their triithfulnesg. The fact that nil four tell this story ati<mt the lender of tho
Twi-lve, is KiinVient [ir.vif of their hotn-sty. Tin- prnliahility of the (H-curreni-e. in
Tlew of the char.-u'tiT of IVtor, not t.i add, of liuman nature in general, enlianre- still
more the im|irc-Mii.ii of trutlifulness. That three such epiiioilvH occurred aeenu llkulieat
of all, in such circumstances.
Ver. ;Yt. The high-priest's house. Undouhtedly Caiajihas is
meant, since the other Evangelists agree in making his house the scene
22: 55-58.] LUKE XXII. 327
55 followed afar off. And when they had kindled a fire
in the midst of the court, and had sat down together,
56 Peter sat in the midst of them. And a certain maid
seeing him as he sat in the light of the fire, and look-
ing stedfastly upon him, said, This man also was w r ith
57 him. But he denied, saying, Woman, I know him
58 not. And after a little while another saw him, and
said, Thou also art one of them. But Peter said,
of Peter's denial ; but there is every probability that, in view of their
peculiar relations as high priests, respectively de jure and de facto,
they lived in the same house ; comp. John 18 : 1224, which indicates
this. See also on chap. 3 : 2 ; on the various ecclesiastical examina-
tions, see vers. 66-71. But Peter followed afar off. His as-
sumed attitude was that of a curious spectator ; a very dangerous one
for a friend to take.
Ver. 55. Kindled. Lit., 'kindled around;' a large bright fire
was made, we infer. All of the Evangelists except Matthew mention
the fire, but Mark does not speak of its being kindled. Peter Bat.
So Matthew and Mark ; but John speaks of his standing. During the
night hours, Peter was no doubt restless. How he gained admission
to the court of the high priest is fully narrated in John 18: 15-18.
Those about the fire were ' the officers' (Matthew and Mark) who had
been in Gethsemane, but there were certainly present servants of the
high priest, and doubtless others. The examination before Annas was
now going on, and the Sanhedrin was probably gathering.
Vers. 56, 57. FIRST DENIAL.
Ver. 56. A certain maid. Possibly, but not certainly, the
porteress who had already recognized Peter (John 18: 17) and who
may have followed him into the court ; the different answers suggest
that she kept up a bantering accusation of this kind to which he re-
sponded in different words, but to the same effect. Luke brings out
the fact of her looking stedfastly upon him. This man
also. 'Also,' as well as John, a point preserved in all the accounts,
although three of them say nothing of the presence of John.
Ver. 57. But he denied, etc. The language is not yet vehement,
but quite positive. Comp. Mark : ' I neither know, nor understand
what thou sayest.' Some commentators make this the beginning of
the second denial. The answer to the porteress, narrated by John
only, they regard as alone constituting the first.
Ver. 58. SECOND DENIAL. The account is brief. A general ac-
cusation probably began at the fire, was kept up as Peter withdrew to
the porch, where he was questioned both by a maid (Matthew, Mark)
and a man, as here stated. Man, I am not. Matthew tells that
the denial to the maid in the porch was accompanied ' with an oath.'
CL'8 LUKE XXII. [22: 59-62.
69 !\Fan, T am not. And after the space of about one
hour another confidently atlirmed, saving, Of a truth
this man also was with him: for he is a (lalihean.
CO But Peter suid, Man, I know not what thoti sayest.
And immediately, while he yet spake, the cock crew.
Ci And the Lord turned, and looked upon Peter. And
Peter remembered the word of the Lord, how that he
>:iid unto him, Before the cock crow this day, thou shalt
62 deny me thrice. And he went out, and wept bitterly.
The recognition had become general, and the remarks were contemptu-
ous and irritating. Some think the man here spoken of was the kins-
man of Malchus (John 18: 26), but this theory seems to confuse the
accounts unnecessarily, if not hopelessly.
Vers. 59, 60. THIRD DENIAL.
Ver. 69. Luke is particular as to the interval : after about the
space of one hour. The recognition became very general, as we
might expect, but this Evangelist brings out the one who was prominent.
in the matter. For he is a Galilaean, or, 'for lie is also a (Jalihean.'
'Also,' which is preserved by all three Synopti.sts, though tliey differ
in other details, may point to the proof already given by the kinsman
of Malchus. Evidently the Synoptists refer to the same incident, and
this suggestion of a fact narrated by John only is a striking evi lence
of the exactness of all. (An effort was made to introduce 'also' into
the II. V.) Matthew tells that Peter was delected as a (Jalilacan
through his speech, since under the strong excitement he would speak
his (ialiliuan ]><t/"i*. Sec <,n Matt. 26: 73. The fling at his provincial-
ism embittered Peter all the more.
\\-r. 60. Man, I know not, etc. Here also, Luke omits nil men-
tion of Peter's oaths and cursing. Surely this shows that this (Jo-pel
was not designed to counteract the influence of 1'eter. The cock
Crew. As might be expected. Mark i> more detailed, mentioning t)u>
second crowing of the c..ck. The lir-t occurred as Peter went into the
court. The. three denials seem therefore to have been between mid-
night and three o'clock in tho morning.
\ < r. i;i. And the Lord tutued. and looked npon Peter.
This detail, so interesting and touching, may be explained by suppos-
ing, that even during the trial our Lord could think on Peter and bo
aware of what he wa.s doing, though at some distance. Hut probably
the first examination before < 'aiaphas was now over, and the ollicers.
were leading Him away to prison to await the more formal morning
examination, or possibly keeping Him in custody in the court. And
Peter remembered. His memory was a.--i-ied by the cock-crow,
but doubtless the Lord's look of pity, love, and consolation was the
chief cause of his penitence. After the first burst of penitence, he
22: 63-66.] LUKE XXII. 329
CHAPTER 22: 63-65.
TJie Mockery at Night.
63 And the men that held l Jesus mocked him, and beat
64 him. And they blindfolded him, and asked him, say-
65 ing, Prophesy : who is he that struck thee ? And
many other things spake they against him, reviling
him.
CHAPTER 22: 66-71.
The Morning Trial before the Sanhedrin.
66 And as soon as it was day, the assembly of the elders
1 Gr. him.
probably remembered our Lord's prayer for him and his own boast,
yet the look was designed to recall these also. For the practical les-
sons, comp. the notes on Matthew and Mark.
The Mockery at Night, vers. 63-65.
Parallel passages : Matt. 26 : 67, 68 ; Mark 14 : 65. (John 18 : 22 refers to a different
occurrence.; Matthew and Mark place this mockery in a different position. This
suggests that it began at the close of the hearing, continuing for some time, thus both
preceding and following our Lord's look on Peter. Luke gives substantially the same
facts in a manner peculiar to himself, his own account tacitly presupposing some sort
of condemnation, which encouraged the servants to commit such outrages.
Ver. 63. And the men that held Jesus. This detail is pecu-
liar to Luke, although Mark mentions 'the officers' as engaged in this
maltreatment. Beat him. ' No less than five forms of beating are
referred to by the Evangelists in describing this pathetic scene ' (Far-
rar). The 11. V. distinguishes them thus: 'beat' here, 'struck' (ver.
64), 'buffet,' 'smote with the palms of their hands' (Matt. 26: 67),
' received with blows of their hands,' or, ' strokes of rods ' (Mark 14 :
65). This suggests continued and varied brutal treatment.
Ver. 64. Blindfolded him. Mark: 'covered His face.' Pro-
phesy, etc. The fuller statement of Matthew ('Prophesy unto us,
thou Christ') indicates that this taunt was an echo of the proceedings
before Caiaphas, and both Matthew and Mark imply that members of
the Sanhedrin participated in this cruelty.
Ver. 65. And many other things spake they against him,
reviling him, literally, 'blaspheming Him.' As Peter saw something
of this, we can apply here his words : ' who when He was reviled,
reviled not again,' etc. (1 Pet. 2; 23). Here the silence of our Lord
is made all the more impressive by the comparative silence of the
Scriptures.
The Morning Trial before the Sanhedrin, vers. 66-71.
Luke here gives an account of another hearing than that detailed by Matthew and
330 LUKE XXII. [22: G7-69.
of the people WOB gathered together, l><>th chief' pr:
and scril>cs; and they led him away into their council,
67 saying, If thc^i art the Clirist, tell us. But he said
68 unto them, If I tell you, ye will not believe: and if I
c;> ask i/oii, ye will not answer. But from henceforth
shall the Son of man be seated at the ri^ht hand of
Mark, although both of them briefly refer to such a morning mee'inp of the Sanluilrin
(see Matt. 27: 1; Mark 15: 1). The account of Luke bus its peculiar coloring, mili-
tating that the assembly wag an official un<l decisive council. This \\unlil then IK- a
ratification, in proper form and numbers ami at a 1-gitl hour, of the resolution already
taken by the enemies of our Lonl. It appears from the othrr accounts that tli
Bulled how to proceed in gaining from I'ilate a judicial sentence of death against Jesus.
Ver. 66. And when it was day. Roman law forbade a final
condemnation before dawn, and Jewish usage forbade even the inves-
tigation of capital crime at night. The assembly of the elders,
lit.. ' the eldership ' ( nMByfarioft) ; u fonuJ MMmblj of the Sanhedrin,
at the usual place of holding the council Both chief priests and
scribes. In Mark 15: 1 the three classes are named, but not here, as
the A. V. would suggest.
Ver. G7. If thou art the Christ, tell us. An abrupt beginning,
presupposing testimony that He made this claim. The hearing is re-
Bumed at the point broken off, according to Matthew's nco.unt. The
force of the passage is: If as you claim, thou art the Christ, tell us all
BO, in plain words. If I tell yon, ye will not bel eve. . e., you
do not ask to know the truth, but to make me condemn myself.
Ver. G8. And if I ask yon, put questions to you about my
arrest, its legality, and the way you have forced me into my present
position. Ye will not answer, because Y..U would involve yt.ur-
eelves in great perplexities. The case was prejudged. The rest of the
verse is to be omitted on the evidence of Alej.h, H. and other author!-
ii fi rmed by the variations of the larger reading which exist in
other manuscripts.
Ver. 0'.'. But. This indicates the connection of thought : you have
prejudged my ea<e, but, a* the time has come to speak, in order that
through suffering I may pass to glory. 1 tell \\i of that glory and thus
. -If'tliel'lu-Nt : From henceforth, etc. A similardeclaratinii
had been made during the night examination ; see Matt. 'JC. : t',4 ; Mark
1 1 : '.'_'. but a rejietitii.ii is not all improbable, tor Our Lord not only
claims to be the Christ, but as Son of man claims IHvinc power: this
claim sh'.rtrns the examination, since it gave the council gn.uml for a
di-tim-t charge of blasphemy. Whoever views the Jews had of the
i of the Me*.-i:ih, ( liiistians should learn from Christ's own words
What He claims to be.
22: 70, 7123: 1.] LUKE XXIII. 331
70 the power of God. And they all said, Art thou then
71 the Son of God ? And he said unto them, ' Ye say
that I am.* And they said, What further need have
we of witness ? for we ourselves have heard from his
own mouth.
CHAPTER 23: 1-25.
Jesus before Pilate and Herod.
23 : i AND the whole company of them rose up, and
1 Or, Ye sail it, because I am.
* Read in text Ye say it, for I am, and in the margin Ye say that I am. Am. Com.
Ver. 70. Art thou then the Son of God ? This question
shows that they understood Him aright, and only wished for a more
explicit statement. The action of the high priest at the previous
examination confirms this view. Ye say that I am. The word
rendered ' that ' has also a causal sense, and that sense is more appro-
priate here. The Am. Company prefer to render ' for I am,' since this
conveys the exact force of the clause; 'ye say it (correctly), for I am.'
Coiup. a similar saying in John 18: 37. Any reference in 'I am' to
the name of Jehovah, seems improbable.
Ver. 71. What further need, etc. The admission of Jesus made
the question even more pertinent now. As far as the death of Christ
had a judicial ground, that ground was His own claim to be the Son of
God. Either His claim was correct, or the Jews were right in putting
Him to death. To ignore His claim is to side with His murderers.
Jesus before Pilate and Herod (the Civil Trial), vers. 1-25.
Parallel passages: Matt. 27: 1, 2, 11-31; Mark 15: 1-15; John 18: 29-40; 19: 1-16.
The last uamed Evangelist is most detailed in his account, although some remarkable
incidents are preserved by Matthew alone. Luke is quite condensed in his narrative,
but the appearance before Herod (vers. G-12) is peculiar to this Gospel. ' Here we
have the description, on the one hand of the series of manrcuvres used by the Jews
to obtain from Pilate the execution of the sentence, and on the other, of the series of
Pilate's expedients or counter manoeuvres, to get rid of the case which was forced on
him.' Godet. The right of passing a capital sentence was in the hands of the procu-
rator, and Pilate had strictly held to his right (comp. John 18 : 31). Hence the ne-
cessity for this civil trial.
Vers. 1-7. THE FIRST APPEARANCE BEFORE PILATE.
Ver. 1. Led him, probably in formal procession. Before Pilate ;
Pontius Pilate, the 'governor of Judaea' (chap. 3: 1), was the fifth
Roman procurator in that province, which was annexed to the
empire when Archelaus was deposed (about A. D. 7). He held the
office during the years A. D. 26-36, being removed in consequence of
a complaint made against him at Rome by the Jews. Many acts of
cruelty (comp. chap. 13 : 1) marked his administration. His charac-
332 LUKE XXIII. [23: 2-4.
2 brought him before Pilate. And they be;an to aeen<e
liim, saving, We found this man perverting our na-
tion, and forbidding to give tribute to ( ';esar, and
3 saying that he himself is L Christ ti kinir.* And
Pilate aske<l him, sayintr, Art thou the Kin<: ol' the
Jews? And he answered him and said, Thou sayest.
4 And Pilate said unto the chief priests and the multi-
1 Or, an anointed king. * Omit the marginal rendering. Am. Coin.
tcr was neither weak nor vacillating, despite the impression product 1 '!
by the Gospel narratives. Naturally cruel and unyielding he was out-
witted hy the pcr-isiem malignity of tin- Sanhedrin. It is a question
whether I'ilatc resided in a palace formerly belonging to Herod, or in
the ('a.-tle Antoiiia. The former seems the more probable locality.
Caesarea was the usual residence of the procurator, but his presence at
Jerusalem during the feasts was usual and necessary.
Ver. 2. Began to accuse him. It appears from John 18: 30
that the Saiihedriu attempted to obtain sentence against Jesus without
any formal charge. Failing in this they made the political accusation
here stated. The religious offence which led to His condemnation in
the council is indeed stated .John I'.i : 7), and was the true occasion
of our Lord's crucifixion, lint 1'ilate was forced to comply with their
wishes by I lie polit ical accusation, which I, like gives with most pre-
ci-iou. We found. This implies investigation they had never
made. Perverting, giving a fal.e direction to, our nation. They
thus represent themselves as genuine friends of the people. For-
bidding, etc. This was a downright falsehood. And saying, etc.
This involved what waa true. Hut from this single element of truth
they deduced certain political results, which had never occurred, and
by putting these false inferences in the ton-ground sought to obtain
sentence of death against our Lord. The marginal rendering is ex-
ceedingly improbable The rulers explain the word ' Christ ' to mean
' a king,' as the warrant for this political charge. In the council the
same word had been interpreted to mean 'Son ( ,f (J ( >d' ichap. '_''_' : 7" ,
and Jesus' claim to the title construed a* bla-phcmy. In all this the
prominent c|iicsti(,n is still respecting the Person of Cliri-t. At all
eM-nts he lakes up that point of the accusation i ver. '2 I which involved
the greatest political ollciice. Among the Romans it was usual to
question the accused, for tin- purpose ol forcing a confession from him.
Ver. ::. And Pilate asked him. This took place privately
within the Pnetoriiiiu John 1 s : .'i:!. Art thou the King of the
Jews? Pilate's question implies some knowledge of the Messianic
expectations ,,f the Jews. Thou saycat it -----Yes. So Matthew and
.Mark. I'.ul fuller details of the interview arc given by John (18 : 34-38).
Pilate's language in ver. -I implies some further conversation.
Ver. 4. I find no fault in this man. 1'ilate speaks as a judge.
23: 5-9.] LUKE XXIII. 333
5 tudes, I find no fault in this man. But they were
the more urgent, saying, He stirreth up the people,
teaching throughout all Judsea, and beginning from
6 Galilee even unto this place. But when Pilate heard
7 it, he asked whether the man were a Galilsean And
when he knew that he was of Herod's jurisdiction, he
sent him unto Herod, who himself also was at Jerusa-
lem in tliese days.
8 Now when Herod saw Jesus, he was exceeding glad :
for he was of a long time desirous to see him, because
Knowing that the Sanhedrin would have no desire to put to death any
one for the political crime alleged, he examines our Lord and satisfies
himself that no such political crime was involved in His claim to be
King of the Jews.
Ver. 5. And they were tbe more urgent. They strengthened
their charge, urging anew the charge of perverting the people : He
stirreth up the people, etc. From Galilee. This was probably
designed to arouse Pilate's resentment against him as a Galilacan,
since the governor hated the Galileans (comp. ch. 13: 1), and was at
enmity with- ITerod (ver. 12). But they were disappointed.
Ver. 6. Heard it. The reading of Aleph, B, L, T, and the Coptic
version (favored by the variations of the other authorities) omits the
object after ' heard." In English we must supply ' it.' What he heard
was the name Galilee.
Ver. 7. Herod's jurisdiction. As an inhabitant of Galilee,
Jesus was under the authority of Herod Antipas, who was Tetrarch
of Galilee and Perrca. He sent him. The word used is a legal
term, generally applied to the transfer of a cause from a lower to a
higher tribunal. Hence it was not to get Herod's opinion, but to re-
lieve himself by transferring his prisoner to Herod's judgment. There
may have been a thought of thus doing a courtesy to reconcile Herod.
Their quarrel (ver. 12) had probably been caused by some question of
jurisdiction. In these days. Probably for the purpose of attend-
ing the passover feast. . .
Vers. 8-12. OUR LORD BEFORE HEROD. Peculiar to Luke.
Ver. 8. Was exceeding glad. This joy of Herod seems all
the more frivolous and unkingly, if we suppose that the case of Jesus
was actually offered to his jurisdiction. Had heard. This was the
reason of his desire. And he hoped. The original indicates that
this hope was contemporaneous with the continued desire. The pres-
ent occasion is not directly referred to here. Yet the frivolous joy
ai-ose from the confident expectation that'now his long-continued de-
sire and hope would be met. ' .lesus was to him what a skilful juggler
is to a seated court an object of curiosity.' Godet.
334 LUKE XXIII. [23: 9-12.
he hail heard concerning him ; and he hoped to see
9 some l miracle done by him. And he questioned him
10 in many words; but he answered him nothing. And
the chief priests and the scribes stood, vehemently
11 accusing him. And Herod with his soldiers set him
at nought, and mocked him, and arraying him in
12 gorgeous apparel sent him back to Pilate. And Hen.d
and Pilate became friends with each other that very
day: for before they were at enmity between them-
selves.
1 Gr. $ign.
Ver. 9. And he questioned. The character of the questions
may be inferred from Herod's reception of Jesus, as well as from the
next clause: but he answered him nothing. For such a judge,
the incestuous adulterer, the murderer of the Baptist, the Holy One
had neither miracles nor words.
Ver. 10. And the chief priests, etc. Pilate had sent them
there. There is no hint that Herod took any steps toward real inves-
tigation. Finding hia curiosity was not to be gratified, ho treats the
case with contempt.
Ver. 11. And Herod. Failing of his expected entertainment,
the monarch seeks amusement in the way here narrated. The motive
was resentment at the silence of Jesus, though actual contempt was
doubtless felt. With his soldiers (a peculiar word i. i. ., his at-
tending body guard. Set him at nought, treated Him contemptu-
ously, and mocked him. with words and actions alike. And ar-
raying him in goigeous apparel. This garment was put on in
mockery, and hence brilliant. It may have been the same scarlet
cloak which is spoken of in Matt. '_'7 : L'H, and thus indicated con-
tempt of His claims to royalty, or a white robe, such as candidates for
office wore. The sneer in the latter case is ohvious. Still the word
itself does not mean 'white,' and the question is an open one. Sent
him back to Pilate. This may have been designed to conciliate
1'ilate, but it is in keeping with the frivolous conduct of Herod
hout.
Ver. 12. Became friends with each other, etc. If the cause
of the quarrel was some question of jurisdiction, connected possibly
with the occurrence mentioned in chap. 1'!: 1. we see a reason why a
reconciliation now took place. As early as Acts 4 : 'J7. we find be-
liever* alluding in their prayers to this coalition of Herod and 1'ilate.
if neither was directly hostile, practically the indecision of the
one and the indifference uf ihi- nther con-pin-d t" nail our I.i>rd to the
-y to hiirmiini/e ihi* account with those of Matthew
and Mark, but more difficult to insert the occurrence in John's nar-
rative. The probable position U after John 18: 38.
23: 13-16.] LUKE XXIII. 335
is And Pilate called together the chief priests and the
14 rulers and the people, and said unto them, Ye brought
unto me this man, as one that perverteth the people :
and behold, I, having examined him before you, found
no fault in this man touching those things whereof ye
15 accuse him : no, nor yet Herod : for he sent him * back
unto us ; and behold, nothing worthy of death hath been
1G done by him. I will therefore chastise him, and re-
* Many ancient authorities read I tent yoy to him. Am. Com.
Vcrs. 13-25. FURTHER EXAMINATION BEFORE PILATE ; HE YIELDS
TO THE UULERS. Comp. Matt. 27: 15-26; Mark 15: 6-15; John 18:
3U, 40. Luke gives, in this paragraph, few new details, although the
form of this narrative is peculiar to himself.
Ver. 13. "When he had called together, etc. After the return
from Herod. Matthew (27: 17) alludes to this. And the people.
The multitude, doubtless now more numerous, was called to hear a
proposal in which their wi.sh wag concerned. Pilate was probably
seated on the 'judgment seat' (l>ema).
Vcr. 14. Said unto them. Luke, who gives the charge most
fully (ver. 2), also states the reply of Pilate more formally. Pervert-
eth. Here the word (Pilate's) is milder than that of ver. 2 (the San-
hedrin's). Before you. John tells of a private interview, which
w;\s the main reason of Pilate's state of niind, but both Matthew and
Mark speak of a public questioning in distinction from this.
Ver. 15. Nor yet Herod, who knew Jewish affairs so well.
For he sent him back to us. The reading followed in the A. V.
is added in the margin by the Am. Company, since it has the support
of A, D, nearly all cursive manuscripts, and the Latin versions. The
other reading more fully proves Pilate's assertion, and hence is less
difficult, but the weight of evidence in favor of it seems decisive.
Hath been done by him, i. e., Herod's examination failed to elicit
any proof that He had committed a crime. In fact Jesus now stood
virtually acquitted by both the civil rulers.
Yer. 10. I will therefore chastise him. Pilate ought to have
said : I will release without any punishment. His want of moral
earnestness now appears. This was a concession, and an illegal one,
since he declares Jesus to be i nocent. This first wrong step was the
decisive one, since the Jews understood how to follow up the advantage
thus given them. If he was willing to chastise Jesus illegally, why
could he not be forced to crucify Him. This proposition of Pilate was
repeated (ver. 22),&ut Luke does not mention the fact of the scourging,
which is stated by all the other Evangelists. It was probably at this
time, while the chief priests were persuading the multitude to a.-k for
Barabbas, that Pilate received the message from his wife, mentioned by
Matthew only (Matt. 27 : 19). It is evident from vers. 18, 1'J, that the
336 LUKE XXIII. [23: 18-22.
18 lease him. 1 But they cried out all together, saying,
Away with this man, and release unto us Barabbas :
19 one who for a certain insurrection made in the city, and
20 for murder, was cast into prison. And Pilate spake
21 unto them again, desiring to release Jesus; but they
22 shouted, saying, Crucify, crucify him. And he said
unto them the third time, Why, what evil hath this
man done? I have found no cause of death in him : I
1 Blanv ancient authorities inaprt ver. 17. Nnie h miut needs release uuto them at Ike
fetud our. prisoner. Others iuJ<l tlie same words after ver. 19.
choice between Jesus and Barabbas was offered in connection with the
first proposal of Pilate to release J esus. This was the wrong step which
placed 1'ilate in the power of the s unhcdrin.
Ver. 17 is not found in A, B, L, a few other uncial manuscripts, and
in some versions. The probability of its having been inserted from the
parallel passages, to explain the word 'release' (ver. 1(5) is very great,
especially in view of the variation in position (sec margin).
Ver. 18. But they cried out all together. The entire multi-
tude, whom the rulers had persuaded. Away with this man, etc.
Farrar suggests that the two prisoners may have been placed side by
side for the choice of the multitude. barabbas. On the curious
reading 'Jesus Barabbas' found in some copies of Mntt. '21: Hi. 17,
see notes on that passage. The name means 'son of a father,' and has
been variously interpreted, e.g., as ' ton of a (heavenly) father,' hence
a false Messiah : as 'son of a (spiritual) father,' i. r., 'son of a Kubbi.'
Ver. 1'J. One who for a cei tain insunection, etc. He, there-
fore, was actually guilty of the political crime which the rulers falsely
charged upon Jesus, and was moreover a murderer (comp. Acts .'!; 14).
This is but one of the many suggestions of the substitutionnry character
of our Lord's Passion. It is <|iiite probable that Jiarabl as had been
engaged in some riot against Pilate, and hence became a hero with the
multitude. To el sc him would seem to humiliate Pilate, but 'it was
at the same time to let loose the spirit of revolt which was to carry
them to their dest ruction ' ((loi
Ver. '_'<>. Spake unto them again. It does not appear that
Pilule pleaded with them; he makes an attempt to release Jesus, by
asking what shall be done with this prisoner. It would seem that lie
proposed to satisfy the people by scourging Jesus ; eomp. ver. '2*2.
Ver. 'Jl. But they uhouted ; not the word usually rendered
'cried.' Crucify, crucify him. The previous cry, 'Away with this
man,' was virtually a demand for execution, ami y*ct Pilato seems to
haxe 1 n surprised at this demand. Ho, (lie representative of justice,
had unjustly submitted this matter of life or death to a mo!) ; they had
bei-n encouraged in their cruel desire by his injustice.
Ver. '2'2. The third time. Pilate's persistence is noted in all the
23: 23-26.] LUKE XXIII. 337
23 will therefore chastise him and release him. But they
were instant* with loud voices, asking that he might
24 be crucified. And their voices prevailed. And Pilate
gave sentence that what they asked for should be done.
25 And he released him that for insurrection and murder
had been cast into prison, whom they asked for ; but
Jesus he delivered up to their will.
CHAPTER 23: 26-49.
The Crucifixion.
26 And when they led him away, they laid hold upon
one Simon of Gyrene, coming from the country, and
laid on him the cross, to bear it after Jesus.
* Instead of instant read urgent Am. Com.
accounts ; and this verse has a tone of indignation. 'Why, what evil,
etc. This statement is recorded in this connection by the three Synop-
tists. But only here is it joined with the proposal to chastise him
and release him. It is this willingness to punish the innocent Jesua
which keeps Pilate in the power of the mob. He seems to have counted
upon satisfying their rage with the scourging.
Ver. 23. But they -were instant (or, better, urgent) with
loud voices. Luke passes over the scourging and crowning with
thorns, the presentation to the people (Ecce Homo], the final effort to
release our Lord, the washing of Pilate's hands, and the final taunt
made by the governor with our Lord (John 19: 13-16). This verse
may be regarded as a condensed statement of these closing efforts of
Pilate to release Jesus. The failure is graphically announced : And
their voices prevailed. The Roman ruler was conquered.
Vcr. 24. And Pilate gave sentence. Final and official sen-
tence, from the judgment seat; comp. John 19: 13-16.
Ver. 25. And he released him, etc. This verse presents the
contrast between Barabbas and Jesus in brief and telling words. 'The
details repeated here (ver. 19) regarding the character of Barabbas bring
into prominence all that is odious in the choice of Israel ; and the words
he delivered Him to their will, all the cowardice of the judge who thus
declines to act as the protector of innocence' (Godet). The Innocent
One suffered ; God is righteous : these two statements can be reconciled
only on that view which informs the Epistles, but was foretold by the
evangelical prophet : ' The Lord hath laid on Him the iniquity of us
ail' (Is. 63: 6).
The Crucifixion, vers. 26-49.
Parallel passages : Matt. 27 : 32-56 ; Mark 15 : 21-41 ; John 19 : 17-30. The indepen-
22
338 LUKE XXIII. [23 : 27.
27 And there followed him a great multitude of the
people, and of women who bewailed and lamented
dence of the Evangelists appears in their accounts of this central fact of Redemption.
Many of the most striking iind affecting details have been pn-i-rvil l.y I.uku alone.
lie makes nu further allusion to the scourging (vere. 16, 22), and omits all reference to
the mockery by the Roman soldiers, spoken of by all the other Evangelists. <>u tho
other hand we find mentioned here only the scene on tho way to Calvary (vere. x7-:M),
and the story of tho penitent robber (vent. 3U-43). Both of these accord witli the
general spirit of the whole Gospel, as do tho three words from tho cross (vers. '<!, 4H, -to!)
which Luke alone has preserved for us. The Via Dolorota, the traditional way along
which our Lord WIIH led to Golgotha, and with which many legends have It-en con-
nected, begins at tho fortress Antouia and passes westward to the Church of the Holy
Sepulchre. Hut if Pilate's residence was, us seems more proliable, in the summer place
of Herod (coinj'. ver. 1), we cannot flx a single point of thu weary way ; the place of
crucifixion being still in dispute. (Ou the whole matter of the io]Kigraphy of Golgotha,
see Schafl, Through liHile Lamlt, pp. &VJ-270.) Couip. further ver. ;;!. Tho traditional
site ai the Church of the iloly Sepulchre) has been profaned by quarrels, desecrated
by superstition, and, from the fourth century until now, lias contributed to tho untold
evils springing from a false estimate of tho sacredness of places associated with our
Lord's lifo mill death. A sentiment il prejudice against this locality is entitled to ag
much weight as a tradition in its favor. It is perhaps a blessing that we d > not buna
tlie precise tpot where He died for us, since this knowledge might obscure the signifi-
cance of the fact that Ho did die for us. The Gospels are absolutely free from every
suggestion that can encourage a tmperstitioiis reverence for particular places. <;,.IKO-
tli.i okull) was near the city, yet outside of it; and not far from a garden in which
Jorti pli of Ariiuatha-a had a sepulchre hewn out of the rock (John 19: 21,4(1; Matt. 27:
Go; cump. Heb. 12 : 12). More than this wo do not know with certainty, and need not
know for our soul's comfort.
Vers. 26-32. TUB WAY TO THE CRUCIFIXION. Here Luko is full.
Ver. 2(1. When they led him away. Cwnp. Matt. 27: 32;
Mark 15: 21. (John omits this incident). The whole execution would
be under the charge of a centurion, four soldiers attending each pris-
oner (comp. John 19: 23). Laid hold upon (Matthew and Murk:
'impress') one Simon of Gyrene; 'the father of Alexander and
Kufus' (Mark). Coming from the country ; not necexvirily im-
plying that he had been laboring in the fields. This assumption haa
been used to prove that this was not the feast day. Why /,/ was im-
pressed is unknown, but it may have been on account of some niunifcs-
tntion of sympathy, especially as he was a stranger. To bear it after
Jesus. The hinder part alone was laid upon Simon. The relief was
comparatively slight : there is no proof that our Lord was sinking under
tin- load. lie who hears the cross nftir .lesus. bears the lightest end of
it. It seems ijtiite probable from Mark lf>: 21, that both lie and his
sons were afterwards well known believers.
Ver. 27. A great number of the people. The ordinary crowd
at an execution, but some of the Sanhcdrin may have been among
23: 28-30.] LUKE XXIII. 339
28 him. But Jesus turning unto them said, Daughters
of Jerusalem, weep not for me, but weep for your-
29 selves, and for your children. For behold, the days
are coming, in which they shall say, Blessed are the
barren, and the wombs that never bare, and the breasts
30 that never gave suck. Then shall they begin to say
i to the mountains, Fall on us ; and to the hills, Cover
them (comp. ver. 35). This joining of our Lord with malefactors, in
public procession with malefactors, may have been instigated by the
rulers ; but thus they prepared for the King of the Jews an opportu-
nity to demonstrate His royal dignity. And of women. Such a
crowd would be largely made up of women. These were not the
Galiltean women (ver. 49), but women of Jerusalem (ver. 28). Be-
wailed and lamented him. This does not of itself indicate any
real attachment to Him. It was the natural sympathy usual to the
sex at such a time. Some among them may have wept from deeper
motives, especially since our Lord spoke to them as He did. The later
Jewish tradition that expressions of sympathy for a malefactor on the
way to execution were unlawful, is not well enough sustained to prove
that the conduct of the women was unexampled.
Ver. 28. Daughters of Jerusalem. A natural address, but
solemn and pointing to their relation to a doomed city. Weep not
for me. Comp. Heb. 12 : 2. He not only endures the cross, but for-
gets His sorrows, so heavy, to tell the truth to those who manifest for
Him only a human sympathy. But weep for yourselves. Ap-
propriate words for those who even now make of the crucifixion a
mere popular tragedy. Doubtless many of these very women lived
until the siege of Jerusalem, about forty years afterwards, but the
catastrophe was to fall most directly upon their children; and for
your children. Comp. Matt. 27 : 25 : ' Hia blood be on us and on
our children.'
Ver. 29. The days are coming. As certainly coming, as He
was going to death. They shall say. 'They' refers to those in
Jerusalem, especially the women in Jerusalem, at the time foretold.
His disciples would not be there, and there is here implied a warning
to escape. But the whole tone. of the prediction implies also that few
of them do so. Blessed, etc. A fearful woe is introduced by the
word 'Blessed.' Hos. 9: 12-16, contains the same thought as this
verse. The days will be so terrible that it will be a curse to be a
mother instead of a blessing. When being a mother is reckoned a
curse, the days are indeed evil ! ,
Ver. 30. Begin to say, etc. The language is quoted from ITos.
10 : 8. ' Begin ' docs not necessarily imply a repetition of the saying,
but there is probably an allusion to another and a greater day of
wrath. The prediction had a primary reference to the sicr*e of Jcru-
840 LUKE XXIII. [23: 31-88.
31 us. For if they do these things in the green tree,
what shall be done in the dry ?
32 And there were also two others, malefactors, led
with him to be put to death.
33 And when they came unto the place which is called
x The skull, there they crucified him, and the malefac-
tors, one on the right hand and the other on the left.
1 According to the Latin, Olivary, which hai the game meaning.
gal cm and a literal fulfilment then, for, as Josepbus tells us, the Jews
in multitudes 'hid themselves in the subterranean passages and sewers
under the city.'
Ver. 31. If they do these things in the green tree, etc. In
proverbial form our Lord here contrasts what is coming upon Himself,
4 the green tree,' the fruitful vine, the innocent one when He bore our
sins, with what would come upon them, ' the dry tree,' the unfruitful
ones standing to bear their own judgment. 'Ihese things ' must be
interpreted as a judgment on sin, or the contrast fails. ' They' is used
impersonally of human agency in general. Othe explanations have
been suggested; but none of them seem worthy to be final utterances
of our Lord as a Teacher. At such a time nothing could be more ap-
propriate than an allusion t<> His ^ieariou8 work. He could not avert
the judgment He imi-t announce, but even at the last joins with it a
thought of His work for sinners.
Ver. :}'2. Two others. The sympathy seems to have been, not
for them, but for Him alone. Malefactors, 'robbers,' as Matthew
and Mark tell us, probably adherents of Larabbas (comp. Mark ]."> : 7).
\Vrs. 83-38. THE CRUCIFIXION AM> M< IKING. Comp. Matt. 1!7 :
33-43; Mark 15: l!'J. 88; John 19: 17-24. Luke's account is the
hrieft-st. He mention* (the others do not) the mocking offer of drink
by the soldiers i vt-r. ;;i'i). Ik-re only do we find the touching prayer,
usually culled the Jir*t word on the cross. The casting lots fur ur
Lord's garnu-iits is briefly mentioned, and the mocking of the people
is only hinted :it /see on vcr. 35).
Ver. .".:;. The skull, or simply, 'Skull.' Comp. the Hebrew Golr
giithn (Matthew, Mark, and John), which also means this. 'Calvary'
is of kindred meaning, but taken from the Latin version. The name
probably an>e from a resemblance to a skull ill the shape of the slight
elevation where the crosses were placed. .Mount Cahury is an er-
rimeoii-i expre~~ion. This could scarcely have been the usual place of
execution (get OB Malt. '21: ''.''). Then- is even now no special place
< '-mion in Jerusalem. ThU ' placo ' was without the city. It is
by no mean-i certain tliaf the spot now occupied by the church of the
Holy Sepulchre w:is mit-idt* (he wall, which then existed. This was
tin- second wall, and would seem to have included more territory than
the present one, which includes the bpot in question. Tueie they
23: 34.] LUKE XXIII. 341
34 *And Jesus said, Father, forgive, them ; for they know
not what they do. And parting his garments among
1 Some ancient authorities omit And Jesus said, Father, forgive them; for they know
not what iki-y ilu.
crucified him. Matthew and Mark tell of the offer of the usual
stupefying draught, which our Lord refused. Such draughts were
prepared, it is said, by the compassionate women of Jerusalem. 'The
cross employed in capital punishment varied in form, being sometimes
simply a stake on which the sufferer was impaled, sometimes consist-
ing of two pieces of timber put together in the form of a T or an X
(as in what we know as the St. Andrew's cross) ; sometimes in that
familiar to us in Christian art as the Latin cross. In this instance,
the fact that the title or superscription was placed over our Lord's
head, implies that the last was the kind of cross employed. In carry-
ing the sentence of crucifixion into effect, the cross was laid on the
ground, the condemned man stripped and laid upon it. Sometimes he
was simply tied ; sometimes, as here, nails driven through the hands
and feet ; sometimes a projecting ledge was put for the feet to rest on ;
sometimes the whole weight of the body hung upon the limbs that
were thus secured" (Plumptre). The prayer of ver. 34 was uttered
as the cross was placed in position, or when our Lord was nailed to
the instrument of torture. Godet remarks respecting the punishment;
' The crucified usually lived twelve hours, sometimes even till the
second or third day. The fever which soon set in produced a burning
thirst. The increasing inflammation of the wounds in the back, hands,
and feet ; the congestion of the blood in the head, lungs, and heart ;
the swelling of every vein, an indescribable oppression, racking pains
in the head ; the stiffness of the limbs, caused by the unnatural posi-
tion of the body ; these all united to make the punishment, in the lan-
guage of Cicero, crudelissimum tcterrimumque supplicium.' No mode of
death could show more terribly the awful effects of sin ; and this
death was announced beforehand by our Lord, ' who His own self bare
our sins in His body upon the tree' (1 Pet. 2: 24).
Ver. 34. And Jesus said. During the act of crucifixion, ns it
would appear from the language which follows. The first of the seven
w irds on the cross, preserved by Luke alone, is perhaps the one best
a lapted to 'draw all men' unto Him 'when lifted up.' Father, for-
give them. Even in the act of crucifixion He speaks as ' Son of
God!' And thus offering Himself, He also intercedes, performing
His twofold priestly work. Comp. Is. 53 : 12 : ' He bore the sin of
many, and made intercession for the transgressors.' ' Them ' refers,
first of all, to the four soldiers who actually crucified Him, since they
are spoken of in all the other clauses. It is true they only obeyed
orders ; but vers. 36, 37 show that they had a certain pleasure in their
cruel duty. They acted as the agents, directly, of the Jewish rulers,
in a wider sense of the Jewish nation, and most widely and truly of
mankind. All sinners conspired to nail Him there. For they
342 LUKE XXIII. [23 : 35-37.
35 them, they cast lots. And the people stood behold-
ing. And the rulers also scoffed at him, saying, He
saved others; let him save himself, if this is the Christ
36 of God, his chosen. And the soldiers also mocked
him, coming to him, offering him vinegar, and saying,
37 If thou art the King of the Jews, save thyself.
know not what they do. Comp. Acts 3 : 17. This is the mo-
tive, not the ground, for forgiveness. Ignorance may diminish guilt,
but does not remove it, else no prayer for forgiveness would be needed.
It is one design of this record, showing us the forgiving love of our
Lord as He died for the sins of men, to awaken in men, through the
application of it by the Holy Spirit, a knowledge of what they do as
sinners in nailing Him to the cross, that they may repent and be for-
given for His sake. The prayer is only for those who in some way
help in the great crime. Those who deny that they are sinners deny
that it is for them. Aleph (first corrector), B, D (first hand), and a
few early Latin manuscripts arc the authorities referred to in the mar-
gin. But the passage is accepted by nearly all modern critical editors.
And parting his garments among them, they cast lots.
The clothes of the condemned were the portion of the executioners. The
reason for casting lots is stated in John 19: 23, 24, and the remarkable
fulfillment of prophecy noted. Of the seven words from the cross,
Luke gives the first (as here) ; the second (vcr. 43) to the penitent
robber; the xeventh (ver 4G), commending His Spirit to His Father.
John gives the third (to Mary and John), t\\cj/ftfi (' I thirst ' ), and the
sixth ( It is finished'); while Matthew and Mark give the fourth (the cry
of distress to God) only, though hinting at others. The last four fol-
lowed oach other in quick succession.
Ver. 3">. And the people stood beholding. At the time
when the prayer was uttered. A crowd would not, however, remain
Btill long on such an occasion, and others would be coming from the
city, so that there is no disagreement with the accounts of Matthew
and Mark. And the rulcis also, etc. Also implies that some of
the people joined in the mockery (see Matthew). Luke tells of the
charge of Peter (Acts 2: 2-'l : 'Ye have taken .... and slain').
If this is, etc. The tone is that of contempt. Matthew aud Mark
narrate these scoffs much more fully. The former tells how the
rulers cited the Messianic Psalm (Ps. 22). the opening words of which
our Lord used in wailing II.
Vcr. :'.''.. Offering him vinegar. It was about midday, when
they would be eating and drinking, and they drank to Him. holding
out to Him in mockery the sour wine ( vinc/ar) they used. Thus the
incident i- n .tun!, and at lie same time totally distinct from the one
related by the other l!v:in;.re]ist*. which occurred alxmt three hours later.
Ver. 37. If thou art the King of the Jews, save thy-
23: 38-40.] LUKE XXIII. 343
38 And there was also a superscription over him, THIS is
THE KING OF THE JEWS.
39 And one of the malefactors which were hanged railed
on him, saying, Art not thou the Christ ? save thyself
40 and us. But the other answered, and rebuking him
said, Dost thou not even fear God, seeing thou art in
self. This scoff was learned from the rulers no doubt (Matt. 27: 42),
but it included a sneer at the Jews as well, as did the title over the
cross.
Ver. 38. And there was also a superscription over him.
Luke mentions the title later than the other Evangelists ; the sneer of
the soldiers suggested the mention of Pilate's mockery in writing this
superscription. The words: 'in letters of Greek, and Latin, and
Hebrew,' were probably inserted here from John 19: 20, since (besides
numerous variations) they are altogether wanting in Aleph (later cor-
rector), B, C (first hand), L, and several versions. This is the
King of the Jews. Comp. the objection of the chief priests and
Pilate's answer (John 19: 21, 22). There are four forms of this title,
a different one by each of the Evangelists. A striking proof of in-
dependence. A 'discrepancy' seems out of the question, since three
languages were employed, and the form given by Mark is common to
all the other three. Various conjectures have been made as to which
form was given in each of the three languages employed. The signi-
ficant fact is the meeting of the three tongues representing ancient
civilization over that ' Sacred Head, now wounded.'
Vers. 39-43. THE PENITENT ROBBER. Peculiar to Luke. John
makes no allusion to the conduct of the malefactors, while Matthew
and Mark intimate that both scoffed at our Lord. While those accounts
may be regarded as simply more general, it seems probable that both
robbers began to revile ; but during the time they hung there, so long
to them, one of them was moved to penitence.
Ver. 39. One of the malefactors. Alford: 'All were now
mocking: the soldiers, the rulers, the mob; and the evil-minded thief,
perhaps out of bravado before the crowd, puts in his scoff also.' This
four-fold mocking is a fearful revelation of the extent and power of sin.
The better attested form (so Aleph, B, C, L, and several versions) of
the taunt is striking: Art not thou the Christ ? Save thyself
and us.
Ver. 40. But the other answered. The word 'us' had included
him, and he protests against being made a partner in the mockery.
It is very improbable that this man was a Gentile. The two were pro-
bably placed on either side of Jesus, to carry out the taunt that this
was the King of the Jews, and these the (Jewish) subjects. It is now
generally conjectured that these robbers were companions of Barabbas,
in whose place the innocent Jesus was crucified. Dost not thou
844 LUKE XXIII. [23: 41-43.
41 the same condemnation? And we indeed justly; for
we receive the due reward of our deeds : but this man
42 hath done nothing amiss. And he said, Jesus, remem-
43 her me when thou comest l in thy kingdom. And he
said unto him, Verily I say unto thee, To-day shalt
thou be with me in Paradise.
1 Some ancient authorities read into thy kingdom,
even fear God (not to speak of penitence and devotion). Others
explain: 'even thou,' who art a fellow-sufferer. The reason he ought
to fear God is: seeing thou art in the same condemnation,
i. e., with this One whom you are railing at. He thus recognizes the
fact that Jesus is crucified as a sinner, going on to confess that he was
himself a sinner, but the One who hung beside him altogether innocent.
This recognition of Christ in the place of a sinner must not be over-
looked iii considering the faith of the penitent robber.
Ver. 41. And we indeed justly, etc. He speaks like a true
penitent; for the connection with the last verse involves a reference
to G >d's justice. Too many forget it under the shadow of the cms-; !
Bat this man hath done nothing amiss. A stronger
ment of innocence. ' Even had the robber said nothing more than
this, yet he would awaken our deepest astonishment, that God in a
moment wherein literally all voices are raised against JCMIS, and not a
friendly word is heard in His favor causes a witness for the spotless
innocence of the Saviour to appear on one of the crosses l>eside Him '
(Van Oosterzee). His faith becomes stronger, for he now turns to
Christ Himself. He believed in Christ's innocence, yet believed in
the justice of God. There must have been a practical acceptance of
our Lord's atoning sacrifice, or the bold faith of his petition has no
sufficient foundation.
Ver. 42. And he said, Jesus, remember me, etc. He does
not ask liberation from the cross, but is satisfied to ca<t himself on the
personal love and care of the Being hanging in torture beside him.
When thou comest in thy kingdom. i. e., at thy coming in thy
kingdom. 'Into' is incorrect (though sustained by B, L, Vulgate),
and leaves out of view that the man's faith recognized Jesus, not as
one who would become King, but who n/.t Kin;j, ami as such would
appear again, not as now, but in His royal dignity. It detracts nothing
from the man's faith to suppose that he himself cherished some of the
common Jewish expectations when he thus spoke. Rut whatever hig
belief about the kingdom, his faith in the King was implicit.
Ver. 4.;. Verily I say unto thee. A Divine assurance in ro-
-j..,nse to faith. To-day, /. (., before that day ended. The Roman
Catholics, to sustain the doctrine of purgatory, join this with 'I say
unto thee;' but there was no need of averting that He wa< .-/
to-day.' The promise implies, first of all, tiiat both should die that
23: 44.] LUKE XXIII. 345
44 And it was now about the sixth hour, and a darkness
day, instead of lingering long, as was often the case, and then that
both should that day pass to the same place : shalt thou be with
me in Paradise. Our Lord would that day be in Paradise, and the
penitent robber with Him. The man's faith was in Christ as a Person,
and Christ's promise was of personal association with Himself. If this
is borne in mind, we have a check to the many fancies which are wont
to gather about the word Paradise as here used. (1) It means the
place (or, state) where the soul of Jesus was between His death and
resurrection. The clause in the Apostles' Creed : ' He descended into
hell,' or, ' Hades,' must be explained or supplemented by our Lord's
declaration that He was that day in Paradise. (2) In choosing a word
used by the Jews, our Lord designed, not chiefly to indorse the Jewish
views on the subject, but to convey to the dying robber a promise of
blessedness which he understood, though certainly not to its full ex-
tent. The Jews thus termed that part of the world of disembodied
spirits which is opposed to Gehenna (or, hell) ; the happy side of the
state of the dead. Comp. chap. 16: 22: 'Abraham's bosom. 1 Most
expositors are content to accept this as the meaning here, although
they claim of course that the reality which Jesus promised transcended
the Jewish expectations, and that this promise implied necessarily a
participation in the resurrection glory of the just. This view distin-
guishes between Paradise here, and in 2 Cor. 12: 4; Rev. 2: 7 ^'the
Paradise of God'). There is, however, a more extended view: that
our Lord went down into the depths of death to announce His triumph
and thus transfer those in 'Abraham's bosom' into 'the Paradise of
God' (comp. 1 Pet. 3: 18, 19), and that as the robber died after Him
(John 19; 32, 33), the former passed at once into this Paradise. This
view suggests a solution of some of the difficulties in regard to Old
Testament believers, while it does not at all imply conversion after
death. Such an event as our Lord's death could have such an effect,
and the change could take place in a moment. Both views imply that
this Paradise is not the fulness of glory at God's right hand. Our
Lord passed to that forty days afterwards, in the body, and thither His
people go when they too have been raised. Bliss belongs to 'Paradise'
indeed ; but it will be perfect only after the resurrection. Only on
these latter points does the New Testament speak plainly; the danger
has ever been in going beyond its statements.
Vers. 44-46. THE CLOSING SCENE. Comp. Matt. 27 : 45-53 : Mark
15: 3338. Luke's account is very brief, passing over the tender
scene narrated in John 19: 26, 27, the lamentation mentioned by Mat-
thew and Mark, and the incident (recorded by all three), which fol-
lowed the exclamation: 'I thirst;' but it alone has preserved for us
the last word on the cross.
Ver. 44. About the sixth hour, /. e., about noon, according to
the Jewish mode of reckoning. All three of the Synoptists name this
as the time when the darkness began, and the statement must be regarded
346 LUKE XXIII. [23: 45.
45 came over the whole Mand until the ninth hour, 2 the
sun's light failing : and the veil of the * temple was rent
1 Or, earth. 2 Gr. the mnfuiling. * Or, tanctuary.
as accurate. On the difficulty arising from a comparison of Mark 15:
2"> and John 19: 14, see on those passages. Whatever explanation be
accepted, the independence and honesty of the witnesses is proven by
the apparent discrepancy. But no explanation is admissible which
implies inaccuracy in the verse before us; here three witnesses agree,
and on a point which eye witnesses could not fail to recollect accurately.
A darknees came over the whole land. The 11. V. properly
transposes the renderings of the text and margin of the A. V. It is
true that the evidence of heathen writers has been adduced to prove
that there was about this time a remarkable darkness in Kgypt ; but the
statement of the Evangelists does not necessarily imply that it extended
beyond Judaea. The darkness could not have been the result of :in
rclipse, since the passover occurred at the time of the full moon. An
eartli(|iiake followed (Matt. 27: 51), but the darkness which pn
an earthquake is not BO long or extended. Whatever natural causes
entered, we may well regard such phenomena at aurh </ tinn' as, in the
truest sense, supernatural. Since our Lord showed supernatural power
in His life, Ills death, in view of its purpose, might well lie attended
with such events. The darkness lias been 8iip]rd to signify the
mourning of nature; but it also stands connected with the hiding of
God's face. Until the ninth hour; three o'clock. The darkness
continued the part of the day usually the brightest. While nature was
in darkness, indicating the character of this deed, our Lord remained
almost entirely silent. And the taunts of the crowd seem to have
ceased. The silence was broken about the ninth hour by the lamenta-
tion : 'My God, my God, why hast thou forsaken me' (Matthew and
Mark).
Ver. 45. The sun's light failing. So the R. V. correctly para-
phrases. This was the cause of the darkness. It can scarcely imply
that the sun had been visible during the darkness and at last itself
disappeared. And the veil of the temple, or, 'sanctuary.' The
veil which separated the Holy of Holies from the Holy Place. Matthew,
who is more detailed, speaks of this after our Lord's death. It proba-
bly took plnec nt tin 1 moment He expired. Luke places it here, with-
out implying that it occurred befoi-e that moment. The time was the
hour of the evening sacrifice. 'The record suggests manifold thoughts
to Christian*: the cnt ranee of the true High Priest with the eternal
Sanctuary: the breaking down of all separation between man and God;
the connection with our Lord's lat word, " It is finished :" the rend-
ing of the veil of tlesh in which He dwelt, was tabernacled ; the final
breaking up of the ancient dispensation: these and similar explana-
tions indicate, tint do not exhaust the full significance of the event'
(Bible Commentary).
23 : 4G, 47.] LUKE XXIII. 347
46 in the midst. l And when Jesus had cried with a loud
voice, he said,* Father, into thy hands I commend my
spirit: and having said this, he gave up the ghost.
47 And when the centurion saw what was done, he glori-
fied God, saying, Certainly this was a righteous man.
1 Or, And Jesus, crying with a loud voice, said.
* Let margin J and text exchange places. Am. Com.
Ver. 46. Cried with a loud voice. Matthew and Mark men-
tion this without giving the words. The Greek does not necessarily
suggest that the cry preceded the saying here recorded. Hence the
Am. Com. prefer to transpose the text and margin, as they now stand.
At the same time the parallel passages make it probable that the cry
here referred to was ' It is finished' (John 19: 36). Father, into
thy hands I commend my spirit. Our Lord dies with Scriptural
words on His lips (Ps. 31; 5). 'The whole Psalm is not necessarily
Messianic, for, by saying 'Father,' our Lord gives the whole its higher
meaning for this hour. 'Spirit' here means the immaterial part of
Him who was dying. It is idle to say that the soul went to Hades and
the spirit to His Father, for He had told the robber that He, the Per-
sonal object of His faith, would be in Paradise that day (vcr. 43). In
this prayer which came after the sixth word ('It is finished'), with its
announcement of the completed work, our Lord freely gives up Ilia
spirit to the Father. The dying would indeed come in the course of
nature, but this represents it as the supreme act of love and obedience.
Ullmann : 'Whoever could think that Jesus, with these words,
breathed out His life forever into the empty air, such an ono certainly
knows nothing of the true, living spirit, and, consequently, nothing of
the living God, and of the living power of the crucified One.' Gave
up the ghost. Lit., 'expired,' but with an active sense. The phy-
sical cause of death, it is thought by many, was rupture of the heart.
The death was real, as is further proven by the subsequent events.
Whether viewed as the act of God, bruising Him for our iniquities, or
as His own act of self-sacrifice, or as the wicked act of those hating
Him in His holiness, it has one great purpose, to redeem men by
really atoning for their sins. Else His death, the death of the loveliest
man, the beloved Son of God, were unjust. Let those who object to its
atoning purpose reconcile the facts with God's mercy.
Vers. 47-49. THE EFFECT ox THE SPECTATORS. Comp. Matt. 27 :
64-56 ; Mark 15 : 39-41. Luke inserts a new detail in ver. 48.
Ver. 47. The centurion. In charge of the crucifixion, probably
a heathen, but of what nation it is impossible to tell. Saw what
was done. Mark is most exact here: 'that He so cried out.' He
glorified God. The original implies a continued action and thus
favors the idea that the centurion was really converted by the sight.
Certainly this was a righteous man. 'Righteous' means here
348 LUKE XXIII. [23: 48-50.
48 And all the multitudes that came together to this sight,
when they beheld the things that were done, returned
49 smiting their breasts. And all his acquaintance, and
the women that followed with him from Galilee, stood
afar off, seeing these things.
CHAPTER 23: 50-56.
The Jlarial of our Lor<L
60 And behold, a man named Joseph, who was a coun-
first innocent, then just, truthful. The centurion knew that He had been
accused of making Himself Son of God;' and this verdict implies the
truthfulness of the claim. Moreover he had heard the sufferer call to
His Father. Both confessions might have been made, but if only one
were uttered in words, it seems more probable that the other Evange-
lists give it accurately. It seems idle to suppose that Luke tones down
the phrase 'Son of God,' to prevent his readers from giving it too ex-
alted a meaning.
Ver. 48. And all the multitudes, etc. Xo mention is made of
the rulers. Jerusalem was crowded. ;md the 'multitudes' were great.
This sight, or, 'spectacle.' The things that were done.
These put an end to mockery. Returned smiting their breasts.
In self-reproach, for they had cried out for His crucifixion. Luke
alone speaks of this, but it is not implied that the people hud taken no
part in the previous mockery. Such a change is by no means uncom-
mon. This accords with the Pentecostal inquiry (Acts 2: 39), and
may be regarded as the result of our Lord's prayer (ver. 34). ' As the
centurion's exclamation is an anticipation <>t' the ('(inversion of the
(ientile world, so the consternation which takes possession of the Jews
in witnessing the scene anticipates the final conversion an 1 penitence
of this people: comp. 7ech. 12: 10-14' (Godct .
Ver. 40. And all his acquaintance. 1'eeuliar to Luke. 'All'
now present in Jerusalem. The Klcven may be included, though John
hud led Mary home. Possibly they were not there, fearing to come, a
view favored by the fact that no mention is made of them in connection
with the burial. The account is so brief, that it cannot lie considered
as contradicting John 1'. ':!.''>. Here fdlow the events recorded in
John I'.' : .'.1 'M, the breaking of the legs of the malefactors, and the
piercing of the M
The Burial of our 7.r,I. vers. .','
Parallel {nunge* : Matt : .irk 1.1: 42-47 ; John : ' : :: U. All tho Kvan-
gclintti i. pTiinl. !. 1 h<- luirinl f ur Lord is important in
: ;h" lealitv <( I !i.s ili-atli. :n '!! :m of lIi-< p~turiv< -lion, llcnco it is m .met i meg
reckoned no !!. hj.Mj to our I. ..pi's humiliation and :i^.nn to Hi- Mat" of exallalion.
I.uki- il.H M nut name Ih" two Marys I Mult hi- w ami M.irk i, nor du any (if the SynuptiHU
refer to the prwnce of Nicudooiu* i Jutiiij. Hen* alto we find pnits uf independeace.
23: 51-53.] LUKE XXIII. 349
51 cillor, a good man and a righteous (he had not con-
sented to their council and deed), a man of Ariinatha3a,
a city of the Jews, who was looking for the kingdom
52 of God : this man went to Pilate, and asked for the
53 body of Jesus. And he took it down, and wrapped it
in a linen cloth, and laid him in a tomb that was hewn
Ver. 50. Named Joseph. The character and position of this
man are described by the Evangelists with singular variety of form,
and yet with marked agreement of fact. The various legends respect-
ing this Joseph are of course untrustworthy. A councillor. A
member of the Sanhedrin, as the next Terse plainly shows. Good,
in moral character. And a righteous. In the Old Testament sense.
Good' is more than 'righteous' (comp. Rom. 5: 7); but the former
always includes the latter. (The R. V. retains here the awkward order
of the A. V., but in other respects has much improved the English
form of vers. 50, 51.)
Ver. 51. He had not consented. From chap. 22: 70, we may
infer that he was absent from the morning meeting of the Sanhedrin,
probably from all. Their counsel. Ihe formal decision, which
resulted in the deed, i. e., crucifixion. Of, or, 'from,' Arlmathaea.
He was of that city ; but it is possible that he came ' from ' that place
at this time. 'The name is a modification of the later Hebrew Ramtha,
"a hill," and is the same name as Ramah, Ramathaim, etc. Hence
the town of Joseph has been variously identified with Ramleh in Dan,
Ramathaim in Ephraim (1 Sam. 1: 1), and Ramah in Benjamin'
(Farrar). The first seems out of the question, since Arimathaea was a
City of the Jews. The second is the more probable locality, and it
was then included in Judaea. Robinson and others identify Arimathaea
with another place near the ancient Lydda. Who was looking,
etc. The continuous force of the verb is brought out in the R. V., which
properly omits 'also' (not found in the earliest authorities, and pro-
bably inserted from the parallel passages). He was a disciple, 'but
secretly for fear of the Jews' (John 19: 38).
Ver. 52. This man went to Pilate. For the particulars of
this bold request, see Mark 15: 43-45.
Ver. 53. And he took it down. It is uncertain whether
Nicodemus (also a member of the Sanhedrin) appeared on the scene,
before or after the body was taken down ; but the spices brought by
the latter were for the hasty embalming when Joseph wrapped it in
a linen cloth: comp. John 19: 39, 40. Laid him in a tomb,
etc. This 'new tomb" belonged to Joseph (Matthew), and was in a
garden close to the place of crucifixion (John 19: 41). Matthew and
Mark tell how a stone was rolled against the door of the tomb, while
Luke and John first allude to that fact in their account of the Resur-
rection.
350 LUKE XXIII. [23 ! 54-56.
54 in stone, where never man had yet lain. And it was
the day of the Preparation, and the sabbath 'drew on.
55 And the women, which had come with him out of
Galilee, followed after, and beheld the tomb, and how
66 his body was laid. And they returned, and prepared
spices and ointments.
1 Gr. began to dawn.
.Ver. 54. And it was the day of the Preparation. . e., the
day before the Sabbath (Mark 15: 4'2). Cornp. Matt. '27 : 62, which
shows that on the Sabbath the rulers went to 1'ilate to pro\ide a guard
for the sepulchre. And the sabbath drew on. The word used
of the natural day is applied here to the legal day which began at sun-
set. The time was probably between five and six in the evening.
Ver. o/>. And the women, etc. Matthew and Mark mention
the two Marys alone; it i.s probable that others were with them, but
that these two alone remained at the sepulchre. None of them seem
to have been with Joseph when the body was taken down. There is
no hint of the presence of any of the Apostles.
Ver. 50. And prepared spices and ointments. It would
seem that this preparation of spices took place that evening, while
Mark implies that it took place later. The other women who did not
remain at the sepulchre, may have made immediate preparations.
The last clause of this verse is to be joined with what follows (as in
the R. V.), so that it is not necessary to suppose that the resting took
place after the preparation of spices. The sense, according to Van
Oosterzee, is: 'After they had viewed the grave, they bought (not
stated when?) spices, and rested indeed the Sabbath day, according to
the law; but when this was over, they went with the spices as quickly
as possible to the grave." The burial was hasty . though costly : these
preparations were natural, whether made before or after the Sabbath.
If this Friday were the day after the I'assover meal, it is claimed that
the spices and linen cloth i Mark 1 ">: 4 ( J| could not have been bought.
Yet these objections are of doubtful validity. In this case the prepa-
rations were probably made on Saturday evening, after the Salibath
was ended (com p. Mark 10: 1). There seem to have been two parties
of women (see chap. 24: 1); the larger body is probably referred to
here.
Thf Rnntrrfftion.
The rjonpnl ntrrntiws nowhere dpvrllx" f hn RininR of the Txmi They nil omjihiiM/n
th- flirt lli;it ill t in 1 . -.*.i- f mi 1 to > injity on the morning of tin- flint day of tho
nid then t>-ll >lifTi-ivnt a|i|M-itnini-<"i of th Hi- n I... >1. N.>W)IITH i* Mi- in<l<"
'..I :oi 1 tin- |iroof of li..ii,-,t\ in III" ii' p I'-.SH Ntrikiir;.
Kurtli''! in< '!. tli" ^r.-iit viiti'-u .,f .l.-tuiN an. I -..-m!n_- i-otif.-M.in whi.h rh:ir.i' IITJ/.I-
the aer-i. nuts of th^ viitn to tin- t..ml.. HUM I* periled an an cviili-no' tl.
account wad dt-rivuU fruiu uu uye itues. Each, though IIP ^-ming UitTurttit JoUiJn,
24: 1.] LUKE XXIV. 351
indicates a movement from doubt to certainty, from fear to hope arid joy. These
phenomena in the written records effectually dispose of all the theories which geek to
set aside the Resurrection of our Lord as a historical fact. Such narratives could not
be utter falsehoods ; had they been the inventions of later times, the divergences would
not have appeared. To suppose that these writers (and all the early Christians) were
deceived, taxes our credulity. Christianity as a fact demands the Risen Christ as a
reality. The spiritual effect can be accounted for only by the admission of the super-
natural cause. Because a spiritual effect was the blessed purpose, the fact is presented
to us, not to afford scientific proof of the supernatural, but in such a way as to further
the spiritual result. The Lord appeared only to Ilia own: He had predicted that the
world would behold Him no more (John 14 : 19). He would not work miracles to
gratify superstition or idle curiosity : still less reveal Himself as the Risen One, to those
who desired no spiritual life from Him. To have His people know Him as the living
Saviour, was necessarily the main purpose in His lingering for forty days upon the
earth. To have their testimony as to the fact is worth more to the Church than any
demonstration which would have confounded His enemies. TUo weekly Lord's day,
the yearly Easter day, the unbroken line of gospel proclamations based upon the fact,
combine with the continuous life wrought by the Holy Spirit lie promised to His peo-
ple, in confirming tho truth of the simple narratives of the Evangelists.
ORDER OF APPEARANCES. There is room for discussion, as to both the number rnd
the order of the appearances recorded in the Gospels. Probaby more occurred than are
mentioned (comp. Acts 2: 3). At least ten are specified in the New Testament; five of
thorn on the day of the Resurrection. The oider is doubtful, especially in tho case of
the earlier ones, but tho following seems most probable :
( 1.) The appearance to Mary Magdalene alone, after she left the other women (John
20: 14; Mark 16: 9).
( 2.) To all the women, except Mary Magdalene, who may, however, have been present
(Matt. 28 : 9, 10). See below.
( 3.) To Peter (ver. 34 ; comp. 1 Cor. 15 : 5).
( 4.) To the two disciples on the way to Emmaus (vers. 13-32; comp. Mark 16: 12,13).
( 5.) To the Ten Apostles, Thomas being absent (John 20: 19-24; vers. 36-43; Mark
16: 14).
This closes the record of the first Christian Sabbath, emphatically tho Lord'a
day.
( 6.) To tho Eleven Apostles (John 20: 24-49), at Jerusalem a week later.
( 7.) To Seven Apostles, in Galilee, at tho Lake of Gennesaret (John 21 ; 1-14), specified
as tho third time to the Apostles as a body.
( 8.) To a multitude of the disciples in Galileo (Matt 28: 16-20; comp. Mark 16: 15-
18), probably, but not certainly, the ' five hundred brethren ' spoken of in 1 Cor.
15: 6.
( 9.) To James (1 Cor. 15 : 7), most probably 'the Lord's brother;* place unknown.
(10.) The final appearance, in Jerusalem, ending with the Ascension from Olivet Cvere.
50, 51 ; Acts 1 : 9, 10). This may or may not be identical with that named in
1 Cor. 15: 7 ('to all the Apostles').
The appearance to Saul of Tarsus on the way to Damascus is to be reckoned as one
of the strongest proofs of the Resurrection, but as it took place after the Ascension, we
do not number it here. Of the five appearances here grouped as occurring on the (lay
352 LUKE XXIV. [24 : 1.
CHAPTER 24: 1-12.
The Women at the Sepulchre.
And on the sabbath day they rested according to the
24: i commandment. But on the first day of the week,
at early dawn, they came unto the tomb, bringing the
of the Resurrection, Luke omits all mention of (1) and (2). He, however, details the
apiieu.ra.ncea of (4) and (5,, in the subsequent part of this chapter, telling of (3) in vcr.
34, and then passing over the others (which are. however, alluded to in Acts 1 : 3), he
closes with an account of the last appearance (10), which ended with the Ascension
(Tern. 50, 51).
The Women at the Sepulchre, vere. 1-12.
Parallel passages: Matt. 28: 1-10; Mark 16: 1-11; comp. John 20: 1-18. The
main difficulty iu harmoni/.in^ the various accounts is in connection with the visits of
tin- women to the tomb. The time of the morning was 'at early dawn ' (ver. 1); all
the various statements point to a very early hour. But it is in the highest degree
probable that there were two parties of women, one consisting of Mary Magdalene*
the other Mary and Salome, who are named by Matthew and Mark; and the other
made up of the Galilean women spoken of in chap. -J3 : . r >5, 50. Two of the smaller
party had been watching at the tomb late on Friday evening (Matt. 27 : f.l ; Mark 15:
47), and Salome had doubtless been comforting Mary, the Lord's mother (rump. John
10: 27). These three seem to have, viiited the sepulchre first, the larger body follow-
ing with the 'spices and ointments ' chap. 23: . r >t'> . Finding the stone rolled away,
Mary Magdalene runs back to tell 1'eter and John (John 2o : 2), the oiher two up-
pronch nearer and receive a message from an angol sitting on the stone outside the
sepulchre (Matt. -A: 2-7). After they had gone. Peter and John come and find the
tomb empty (John 20: 3-10), but Mary Magdalene returns, looks in, sees two angels,
and then turning away is met by our Lord Himself, who Bonds a message by her to
the disciples (John 20: 12-18). The other women, joined apparently by tlic other
Mary arid Salome, visit the tomb, as narrated here in vers. 3-8. As they go back to
deliver the message they had received from the ancels. they meet the Lord (Matt. '28:
!i>, but I. uke omits all reference to this. Why, we cannot tell, in the absence of
further informal ion. But taking the chapter aa a whole, it would seem that the ac-
count was derived from one of the two diwip'es mentioned in vers. 13-:5."i, who had
left Jerusalem before obtaining all the particulars, and that we have here a portrayal
of the successive events as they came before hi> muni. I Notice the marked agn-< iii'-nt
n vors. 9-12 and 22-24.) The various notices of the angelic appear >nco need
ricranion no difficulty ; these heavenly messengers were, doubtless, present in numliers,
hut appeared several times to work conviction on the minds and hearts of the women.
Metier- at thn Nativity there wan 'a multitude of tlio heavenly host' with loud sum;-;
h<Te quiet messengers to restore hope to sorrowing doubting ones. The supernatural,
however, was natural at this time. 'A Kesurrection without such extraordinary cir-
cumstances would hare been a spring without flowers, a sun without days, a triumph
without the victor's crown ' (Van Ootsterzee).
24: 2-5.] LUKE XXIV. 353
2 spices which they had prepared. And they found the
3 stone rolled away from the tomb. And they entered
4 in, and found not the body 1 of the Lord Jesus. And
it came to pass, while they were perplexed thereabout,
behold, two men stood by them in dazzling apparel :
5 and as they were affrighted, and bowed down their
faces to the earth, they said unto them, Why seek ye
1 Some ancient authorities omit of the Lord Jcstu.
Ver. 1. The latter part of the verse preceding should be prefixed.
But, having rested during the Sabbath, on the first day of the
week, at early dawn. This agrees with the other accounts.
They came, etc., i. e., the women spoken of in chap. 23: 55, 56.
It is evident from that passage as well as ver. 10, that there were a
number of them. It is highly probable, but not certain, that this
verse refers to the larger company, which had been preceded by the
Marys and Salome (Matt. 28: 1). The omission of the last clause
(Aleph, B, C, L, 33, Latin versions), 'and certain others with them,'
also favors this view ; the words having been inserted because ' they '
was misunderstood as referring to the women mentioned by Matthew
and Mark, not to the larger company.
Ver. 2. And they found the stone rolled away. No men-
tion has been previously made of ' the stone.' Mark : ' rolled back.'
The tomb was probably hewn horizontally in the face of the rock.
Comp. the saying of the women who first came (Mark 16: 3, 4).
Ver. 3. And they entered in. This, we think, is the entrance
spoken of in Mark 16 : 5. Luke does not allude to the earthquake
or to the angel seated on the stone without (Matthew). The ancient
authorities referred to in the margin are: D and some early Latin
manuscripts. There are other variations, which probably warrant this
note.
Ver. 4. Perplexed thereabout. A natural state of mind, even
if they had some hope of His rising, for now He seemed lost to them.
Comp. Mary Magdalene's expression (John 20: 2-13). Two men,
This was the form of the angelic appearance. Stood by them.
As this word (comp. chap. 2:9: 'the angel of the Lord stood by
them') does not necessarily imply a standing position, there is no
difficulty in reconciling this with Mark 16: 5. In dazzling ap-
parel. The form is peculiar to Luke, and suggests that the brilliancy
was like that of lightning. At such a time the presence of a multi-
tude of angels was, so to speak, natural, and hence a variety of ap-
pearances.
Ver. 5. Bowed down their faces to the earth. Peculiar
to Luke. Why seek ye the living among the dead ? Why
seek ye one who is living and no longer dead in the place whore the
dead are looked for. The term ' living,' or, ' him that livetli,' may
23
354 LUKE XXIV. [24 : 6-10.
c Hhe living among the dead? 2 He is not here, but is
risen : remember how he spake unto you when he was
7 yet in Galilee, saying that the Son of man must be
delivered up into the hands of sinful men, and be
8 crucified, and the third day rise again. And they re-
9 membered his words, and returned 3 frorn the tomb,
and told all these things to the eleven, and to all the
10 rest. Now they were Mary Magdalene, and Joanna, and
Mary the mother of James : and the other women \\ith
' C,r. liini thul In tit. s Sumo ancient authorities omit lie it not here, but it riten.
8 Some uncieiit authorities omit Jr<n the tomb.
have here a higher significance. Christ is the Living One, as Himself
the Life, and this the angel knew ; whether he meant to say so or not.
Mark docs not give these words, but their substance.
Ver. 6. He is not here, but is risen. The ' authorities '
which omit the clause are nearly the same as those mentioned in the
note on ver. 3. Here the margin seems unnecessary. Remember,
etc. This they had forgotten, naturally enough in the circumstance!
When he was yet in Gali ee, i.e., with them in Galilee, their
home (chap. 23: 65). This verse has occasioned difficulty, in view of
the fact that according to Matthew and Mark Galilee was spoken of
by the angel in a different connection. But we suppose that this re-
minder preceded the direction of Mark 10 : 7, and that the angelic
announcement of Matt. 28 : 6-7 was made to but two of the
\ IT. 7. Saying that the Son of man, etc. Comp. chap. 9:
22 ; 28 : 32. The announcements in these passages were made to (lie
Twelve, but Mark 8 shows that a wider circle heard them. The a;m r '-l
knew of this. The term 'Son of man' is hero quoted; it is not else-
where applied to Christ after the Resurrection.
Ver. 9. And told all these things. Comp. Mark 16 : 8. The
accounts, despite the variations, complement each other. Their doubt
is brought forward there, where the command is mentioned ; here,
where nothing is said of the command, wo have the final obedience,
which, however, followed the appearance of Jesus Himself to them us
they returned iMatt. 28: '.'). From the tomb. The Vulgate and
one of the Fathers omit this phrase. The margin is more curious than
useful. All the rest, '. /., of Jesus' followers. Peculiar to Luke,
and in close connection with the subsequent incidents.
Ver. 1". Tlii-t verse is somewhat parenthetical, ami its exact form
must be carefully noted : Now they were Mary Magdalene,
and Joanna, and Mary the mother of James (who thus re-
ported): and the othei women with them told these things
unto the apostles. The, more important persons are mentioned
24:11-13.] LUKE XXIV. 355
11 them told these things unto the apostles. And these
words appeared in their sight as idle talk ; and they
12 disbelieved them. l But Peter arose, and ran unto the
tomb ; and stooping and looking in, he seeth the linen
cloths by themselves : and he Meparted to his home,
wondering at that which was come to pass.
CHAPTER 24: 13-35.
Our Lord appears to Two Disciples at Emmaus.
13 And behold, two of them were going that very day
to a village named Emmaus, which was threescore
l Some ancient authorities omit ver. 12. s Or, departed, wondering with himself.
first, but all bore the message. In the next verse we learn the recep-
tion given to the story. The form suggests a variety of accounts in the
tumult of feeling natural at such a time, and divides the women into
two parties. On the women here spoken of, see chap. 8: 2, 3; comp.
Matt. 27: 56. The individual experience of Mary Magdalene is passed
over, but her story doubtless met with the same reception.
Ver. 11. These words (or, 'sayings'). The original indicates
that accounts were given by different persons. Appeared in their
sight. A full expression, more than 'seemed to them.' Idle talk.
' Nonsense and superstitious gossip.'
Ver. 12. But Peter arose. 'Then' is incorrect, for it is not im-
plied that this happened after the women returned. The unbelief just
mentioned is contrasted with the conduct of impulsive Peter. Luke
does not mention John, but ver. 24 shows that he does not exclude him.
The details agree so closely with John's account (chap 20: 2-10) that
we mast suppose the two Evangelists speak of the same visit, which
took place before the return of the whole company of women. Luke
does not mention the appearance to Peter at this point, but in ver. 34.
It is his habit to go on with one line of thought, and afterwards to in-
sert an omitted detail, in logical, rather than chronological, connection.
The verse is omitted altogether in D, four early Latin manuscripts, one
codex of the Vulgate, and another of the Syriac version. A few minor
variations have strengthened the doubts respecting its genuineness.
But the evidence in its favor is too strong to be overcome. An insertion
to conform with John is possible, but in that case the interpolator
might have been expected to insert the name of John also. The manu-
script D has many singular readings.
Our Lord appears to Two Disciples at Emmaus, vers. 13-35.
Luko alone relates this striking and touching incident, although Hark 16 : 12 refers
to the same event. This is the fourth appearance of our Lord ; that to Peter (ver. 34)
356 LUKE XXIV. [24:14,15.
14 furlongs from Jerusalem. And they communed with
each other of all these things which hud happened.
15 And it came to pass, while they communed and ques-
tioned together, that Jesus himself drew near, and
having been passed over In tho narrative. The particularity of detail, and the fact
that tho whole chapter seems to give tho impressions of ono of tho two who walked to
EmmauM, have led some to the opinion that Luko was himself the companion nf
Cloo|)!is (for other theories, goo on ver. 13). Cut I.uko was probably a Gentile. It is
most likely that Luko derived hid information from Cleopas or his companion. This
appearance has rightly boon regarded as bearing tho most human character.
Ver. 13. Two of them, t. e., of those spoken of at the close of
vcr. '.). It is unlikely th.it they were Apostles (comp. ver. 33). One
was named 'Cleopas' (ver. 18), but we know nothing further. The
name seems to be = Cleopatros (as Antipns = Antipatros), and a dif-
ferent one from Clopas (or, 'Cleophas' in the A. V.) mentioned in John
19:25. Wo reject tho view that this was Alphocus (Clopas), and his
companion, 'James the son of Alphocus.' This theory would identify
this appearance with that spoken of in 1 Cor. 15: 7. Conjecture hoa
been busy in naming the companion of Cleopas: Luke himself; Nathan-
iel ; others, supposing that ver. 34 is the language of these two disci-
ples, have thought that it was Simon Zelotes, or Simon Peter. This is
least likely of all. Emmaus. Tho site of this village has been much
discussed. Tho mime itself means ' warm water,' and a number of places
were thus called, in each case doubtless because of a warm spring in
tho neighborhood (comp. the French Aix, attached to several watering
places). There was a town of this name about one hundred anil
seventy-six stadia from Jerusalem, in tho plain of Judrca (see 1 Mace.
3: 40), called Nicopolis in the third century. This was early con-
founded with the place here spoken of, and a few manuscripts, among
them the oldest (Sinaitic), insert 'one hundred' before 'sixty.' Still,
as Joscphus (7, 6, 0) speaks of another Krnmaus as sixty stadia from
Jerusalem, we should look for it at that distance, especially as Nicopo-
lis was too far away to permit of a return to Jerusalem the same d:iy.
If we place the return later, we introduce a difficulty in regard to tho
appearance of the Lord, narrated in ver. 36, etc. Opinion is divided
between two places, now called respectively h'u!idf>eh and Kalmuck,
both west of Jerusalem (the latter more to tho north). Sixty fur-
longa (stadia)=about ciyht English miles. They therefore probably
left Jerusalem early in tho afternoon, thus reaching Emmaus about
sun-down (see on ver. 29).
Ver. 14. And they communed; more exactly, 'were commu-
ning.' The substance Of their conversation is evident from vers. I'J-'J-t.
Ver. 15. Jesus himself drew near. Probably coming from
behind ;ni<l overtaking them, since Ho went with them. Further,
they assume that He had been in Jerusalem (ver. 18). Jeaua draws
near to commune with those who commune of Him.
24:16-18.] LUKE XXIV. 357
16 went with them. But their eyes were holden that
17 they should not know him. And he said unto them,
1 What communications are these that ye have one with
another, as ye walk? And they stood still, looking
18 sad. And one of them, named Cleopas, answering
said unto him, 2 Dost thou alone sojourn in Jerusalem
and not know the things which are come to pass there
1 Gr. What words are these that ye exchange one with another.
* Or, Dost thou sojourn alone in Jerusalem, and knowest thou not the things.
Ver. 16. But their eyes were holden, etc. He Himself pre-
vented their knowing Him ; and this was His purpose of love ; He
would conceal only to reveal more fully. Thus He could best explain
to them the meaning of His own death ; immediate recognition would
have filled them with a tumult of joy, fear, and doubt. . Natural causes
probably aided in preventing the recognition. Comp. Mark 16: 12
('in another form'). A quiet, vigorous, dignified traveller, such aa
lie appeared to be, would not be readily recognized as the One so lately
languid in death on the cross. We often fail to recognize Christ when
lie is nearest to us; if He holds our eyes, as He sometimes does, it is
to bless us more ; if we hold our own eyes, then we are in danger of
never recognizing Him at all.
Vcr. 17. What communications? See the literal rendering
in the margin of the R. V. Some earnest disputing is meant, though
no blame is implied. This implies also that He walked with them for
a time before He thus spoke. And they stood still, looking
sad. This is the reading now generally accepted (Aleph, A appa-
rently, B, L, and two of the earliest versions). It suggests that the
interruption was unwelcome, as does the response of Cleopas (ver. 18).
The other reading may be taken as two questions: 'as ye walk? and
why are ye sad?' or rendered as in the A. V. A briefer reading gives:
' as ye walk (being) sad ? '
Ver. 18. One of them. The best authorities omit 'the.' Cleo-
pas. See ver. 13. Dost thou alone sojourn at Jerusalem
and not know, etc. This is a literal rendering, and may mean, as
the margin of the R. V. suggests: 'Dost thou sojourn alone, and
(hence) not know?' But the more probable sense is: 'Art thou the
only one sojourning in Jerusalem and not knowing,' etc. 'Sojourning'
implies that they took Him for one who had been at Jerusalem to at-
tend the Passover. This they probably inferred from His walking
away from the city, or from the thought that no inhabitant could be
ignorant of this matter; hardly from any peculiarity of dialect. It is
implied, not only that even a stranger might be expected to know of
these things, but that only one who was ignorant of the whole matter
could inquire why they thus talked. So absorbing did the events ap-
pear to them.
858 LUKE XXIV. [24: 19-21.
19 in these days? And he said unto them, What things?
And they said unto him, The things concerning Jesus
of Nazareth, which was a prophet mighty in deed and
20 word before God and all the people : and how the
chief priests and our rulers delivered him up to be
21 condemned to death, and crucified him. But we hoped
that it w;us he which should redeem Israel. Yea and
beside all this, it is now the third day since these
Ver. 19. What things? Our Lord says nothing in regard to
cither point which Cleopas had assumed (ver. 18), but puts a question
to draw them out. It was the wisdom of love, concealing without
falsehood or deceit. And they said. Probably Cleopas, the other
chiming in. But it ia unnecessary to portion out the discourse.
The things concerning Jesus of Nazareth. They give Him
the human name, of which a stranger might have heard. A prophet,
mighty in deed and word. The sphere of His power was both in
word and in deed. A similar expression is applied by Stephen to
Moses. Before God and all the people. By word and deed He
had attested Himself as a Prophet, not only in the eyes of the people,
the mass of whom thus regarded. Him, but before the face of God.
Ver. 20. And how. The connection is with ver. 48: Hast not
known how? Our rulera. These disciples were therefore Jews;
and they probably thought their new companion was also of their race.
Delivered him. This was the act of the rulers. To be con-
demned to death. Lit., to the condemnation of death, i. e., l>y
Pilate. And crucified him. Here, as so often, this is spoken of
as the act of the chief-priests and rulers.
Ver. 21. Here we see most distinctly the conflict of hope and foar
in the minds of the disciples. It seems as though they were thinking
aloud, unmindful of the supposed stranger. But we (on our part
over against the hostility of the rulers) hoped. They do not say they
had believed this, or that they still hoped HO, but that they had once
been in the habit of thus hoping, until their expectation was checked
by the events they mentioned. That it WPB he which should
redeem Israel. A Messiah would certainly come to redeem Israel ;
their hope had hoen that tliis .lesus was that One. Their view of re-
demption included both spiritual and political deliverance. Yea and.
This marks a contrast with their former hope. Besides all this, it
is now the third day. The Greek is peculiar. Lit., 'it' (or, 'he')
leadeth the third day.' Some refer thi" to Jesus. In any case there
seems to be a thought of the promise of the Resurrection. Their faint
hope had grown fainter, until the third day came without bringing a
fulfilment of the promise.
24:22-25.] LUKE XXIV. 359
22 things came to pass. Moreover certain women of our
company amazed us, having been early at the tomb ;
23 and when they found not his body, they came, saying,
that they had also seen a vision of angels, which said
24 that he was alive. And certain of them that were
with us went to the tomb, and found it even so as the
25 women had said : but him they saw not. And he said
Ver. 22. Moreover. Here too there is a contrast, as much as fro
say : We were well-nigh hopeless, yet other occurrences aroused our
hope, without, however, fulfilling it (ver. 24). Of our company,
cherishing the same hope. Amazed us. This strong expression
indicates the effect produced upon them, in their perplexed state of
mind, by the strange, but unsatisfactory, state of things mentioned in
vers. 23, 24. Having been early, etc. This should be joined with
what follows. It begins the account of the facts that amazed them.
Ver. '23. The narrative agrees with vers. 2-11. That they bad
also seen. Not finding what they sought, they had 'also' seen what
they did not seek, and heard what they could scarcely believe.
Ver. 24. And certain of them that were with us. This
may properly be referred to the Apostles, Peter and John. They
would not speak of them by naine, or as Apostles, to this apparent
stranger. Knowing from other sources that John accompanied Peter
(John 20: 2-10), we have a right to use this verse in explaining ver.
12. As the women had said, i. c., that the sepulchre was empty.
But him they saw not. This is the last contrast. The hope
that had been rekindled was turned to sadness (ver. 17), because despite
the angelic message, the Lord had not yet appeared. According to
Matthew, the wonu-n (according to Mark and John, Mary Magdalene)
had already seen the Lord ; these disciples were therefore unaware of
this. Yet ' Him they saw not,' hints that something had occurred to
lead them to expect to see Him. Possibly then some rumor of it had
reached their ears. But even were this the case, they had treated tho
report as 'idle talk' (ver. 11). It is more probable that they left
Jerusalem before the full report came. The appearance to Peter may
have taken place after these two disciples left Jerusalem (see on ver.
34).
Ver. 25. And he said to them. Something in Him led them
to speak so freely of their perplexity ; with a word He might now have
turned their sorrow into joy, but He would give them thorough in-
struction. He answers, not in a tone of pity, but of rebuke, as one
competent to teach them O foolish men, without understanding,
unreceptive intellectually, and slow of heart, sluggish in the en-
tire disposition. To believe in all, etc. (The margin is scarcely
necessary, but suggests that the Greek preposition is not the one which
usually follows the word 'believe.') They could not have been dis-
8GO LUKE XXIV. [24 : 20-29.
unto them, O foolish men, and slow of heart to bo-
26 lieve Mn all that the prophets have spoken ! Behoved
it not the Christ to suffer these things, and to enter
27 into his glory? And beginning from Moses and from
all the prophets, he interpreted to them in all the
28 scriptures the things concerning himself. And they
drew nigh unto the village, whither they were going :
29 and he made as though he would go further. And
they constrained him, saying, Abide with us : for it is
toward evening, and the day is now far spent. And
1 Or, after.
ciples without believing a part of prophecy, but they would have un-
derstood IIJ3 death and confidently expected His resurrection, if they
had believed 'all.' Our Lord intimates thftt the slowness to believe
was the ground of the want of understanding. Those slow to believe
the Old Testament prophecies as a whole have been least apt to dis-
cover their Messianic meaning.
Ver. "2C>. Behoved it not (according to these prophecies) the
Christ (of whom they speak) to suffer these things (which have
niadf you sad), and (according to the prophets, by just such .sufferings)
to enter into his glory? The ground of these prophecies lies in a
deeper necessity. If we may thus speak of it, the necessity for such
sufferings, on His way to glory, w:is for our redemption. They needed
most instruction about the necessity of such sufferings. Many doubt-
ing, unbelieving hearts need such instruction still ; they talk of
Christ's glory, and forget that the appointed way thither was through
Buffering.
Ver. '27. Beginning from Moses and from all the pro-
phets. Taking each in order, Moses first, and then beginning with
each of the others in turn. In all the scriptures, going through
the whole Old Testament. The things concerning himself.
The reproof of ver. 25, and the phrase 'in all the Scriptures,' point
to an explanation of the Old Testament as a whole, as typifying and
prophesying of Him. Godet : 'In studying the Scriptures for Iliin-
welf. He had found Himself in them everywhere (John 5: 39,40).
He had now only to let this light which filled His heart ray forth from
Him.'
Ver. 28. Ho m=de as though, etc. It is not implied that Ho
said He would po further, but was iibont to pus* on. As a matter of
dec,, rum He must thus do, until they should invite Him to stop. This
called forth their desire and request. It was still concealing to reveal
more fully.
Ver. U'.t. And they constrained him, by urgent entreaty.
The ground of their conduct is found in ver. 3'2. Abide with us.
24 : 30-32.] LUKE XXIV. 361
30 he went in to abide with them. And it came to pass,
when he had sat down with them to meat, he took the
1 bread, and blessed it, and brake, and gave to them.*
31 And their eyes were opened, and they knew him ; and
32 he vanished out of their sight. And they said one to
another, Was not our heart burning within us, while
1 Or, loaf. * he took the bread and bletsed; and breaking it he gave to themr-Am. Com.
Emmaus may, or may not, have been their home, but they certainly
felt themselves at home in the village. For it is toward evening,
and the day is now far spent. The repetition of the same
thought is an indication of their urgency. The time was probably
shortly before sunset, since the latter phrase seems to refer to the de-
clining sun, and they returned to Jerusalem that evening. They pro-
bably walked slowly out from the city and hastened back.
Ver. 30. And it came to pass, etc. The meal must have been
soon ready, as the day was far spent, and as ver. 32 gives no hint of
any continued conversation in the house. He took the bread.
In doing so He assumed the duty of the master of the house. This
favors the view that it was not the home of the disciples. Our Lord
was no doubt wont to act thus when eating with His disci) les : so that
this was a preparation for the subsequent recognition. The meal was
an ordinary one, and in no sense a celebration of the Lord's Supper,
although it teaches lessons appropriate to that ordinance. And
blessed it. According to Jewish usage: 'Three who eat together
are bound to give thanks.' The rendering preferred by the Am. Com.
shows that ' blessed ' refers to the giving of thanks before the meal,
and not to a consecration of the loaf; com. chap. 21 : 19. Neither the
breaking nor the giving to them would be deemed remarkable. Yet
the form of the original reminds of the feeding of the multitudes and
of the Lord's Supper.
Ver. 31. And their eyes were opened. The supernatural
influence spoken of in ver. 16 was removed. And they knew
him. Natural causes may have aided them. There may have been
something peculiar in the manner of breaking the bread and uttering
the blessing, that recalls their previous intercourse with Him; or they
may have discovered in the hands opened to give thanks the marks of
the wounds. Still the main fact remains : ' their eyes were opened,'
and as an immediate result 'they knew Him.' And he vanished
out of their sight. Luke certainly means to describe an extraor-
dinary disappearance ; not a becoming invisible to them, but a super-
natural removal from them. On the bodily nature of the Risen Re-
deemer, see next section. The reason for this sudden removal is to be
found in the wise method by which our Lord would teach His be-
wildered followers that He had actually risen from the dead.
Ver. 32. Was not our heart burning within us ? Extraor-
862 LUKE XXIV. [24 : 33-38.
he spake to us in the way, while he opened to us the
33 scriptures ? And they rose up that very hour, and
returned to Jerusalem, and found the eleven gathered
34 together, and them that were with them, saying, The
Lord is risen indeed, and hath appeared to Simon.
35 And they rehearsed the things that happened in the
way, and how lie was known of them in the breaking
of the bread.
dinary and tender emotion ia meant; joy, hope, desire or affection,
probably of all combined. The implied thought is : Such an effect
ought to have made us recognize Him ; but it did not. While he
opened. The particular form of His instruction is added. ' It is a
good sign for their inner growth that at this moment it is not the
breaking of bread, but the opening of the Scripture which now stands
before the eye of their memory' (Van Oosterzee).
Ver. 33. That very hour. Probably leaving the meal untouched.
If the hour were six p. M., they would reach Jerusalem at no late
hour, since their joy would occasion a rapid gait. The eleven, i. e.,
the Apostles. Thomas was absent. Gathered together. Accord-
ing to John 20: 10, 'the doors were shut' 'for fear of the Jews.' We
identity that appearance with that mentioned in the next section.
Them that were with them. John's account does not forbid tho
presence of others. Acts 1 : 14 tells who these persons were.
Ver. 34. The Lord ia risen indeed. The emphasis rests on
'indeed;' they had half hoped BO, but had now good evidence. No-
tice the two came with good tidings to strengthen their brethren, and
themselves are strengthened. And hath appeared to Simon.
Undoubtedly Peter is meant; no other Simon would be thus in-
definitely mentioned. This appearance was doubtless like the others
in character. What occurred is nowhere detailed. The prominence
of Peter, the fact that the disciples in Jerusalem speak first on this
occasion, as well as 1 Cor. 15: 6, suggests that this took place before
tin- appearance at Kminaus; though it may have occurred after the two
diieipleH left Jerusalem. Peter was probably the first (male) disciple
who saw the risen Lord.
Ver. 35. And they; the two disciples on their part. In the
breaking of the bread. The agency was Christ's opening of their
holden eyes, the instrumentality was that act during which the recog-
nition took pliico. As this was not a celebration of the Lord's Supper,
tho phrase cannot be used in support of Christ's bodily presence in
tin; Kuchari-t or of Baerament-il gruco in general. Iho analogies,
which are numerous, may be profitably used in illustration and ex-
horUtion ; but the Evangelist simply states a fact
24: 36-38.] LUKE XXIV. 3G3
CHAPTER 24: 36-43.
The Appearance to the Disdpks at Jerusalem.
36 And as they spake these things, he himself stood in
the midst of them, J and saith unto them, Peace be
37 unto you. But they were terrified and affrighted, and
38 supposed that they beheld a spirit. And he said unto
thrn, Why are ye troubled ? and wherefore do reason-
1 Some ancient authorities omit and saith unto them, Peace be unto you.
The Appearance to the Disciples at Jerusalem, vers. 36-43.
Parallel passages : Mark 16 : 14 ; John _() : 19-24. We assume that Luke did not in-
tend us to regard the whole chapter as the history of one day. Luke must explain
Luke, and Acts 1 : 3 shows that the Evangelist places forty days hetween ver.,36 and
ver. 50. There is nothing hero to indicate that he was not aware of the longer inter-
val when he wrote this account. This appearance is tho crown of all the appearances
of that day. In tho first (to Mary Magdalene) the High Priestly character is promi-
nent; in that to the two disciples, the prophetic; here however Christ appears as King
among His people, Head of His church, commissioning His ambassadors. The impor-
tance of the occasion is indicated by the fact that it alone is recorded by three Evange-
lists. The harmony of tho three accounts presents no difficulties.
Ver. 36. And as they spake these things. Mark's account
hints at unbelief, and their subsequent fears suggest the same. He
himself stood. A sudden miraculous appearing is meant, corres-
ponding to the disappearance in ver. 31. John's account (20: 16),
telling of closed doors, confirms this view. In the midst of them.
A stronger expression than 'among them.' Peace be unto you.
Comp. John 20: 19. The ordinary Jewish salutation, but meaning
more in this case. See on ver. 40. The marginal note gives another
of tho peculiar readings of D and some Latin manuscripts.
Ver. 37. Terrified and affrighted. John's account also implies
this. It was now, not hopelessness, but terror in fear of the sudden
appearance, at night too. If we bear in mind the command to go into
Galileo (Matthew, Mark), we thall conclude that it was utterly unex-
pected. And supposed that they beheld a spirit. A ghost, a
departed spirit, returned in the semblance of a body. This assumes,
and our Lord's words (ver. 39) teach, that there are disembodied spirits.
Comp. Matt. 14: 26, where a more general term is used.
Ver. 38. "Why are ye troubled? The kindly rebuke was
deserved. And wherefore do reasonings (or better, question-
ings), ' scruples of a discouraging nature, doubting and gainsaying
thoughts,' arise in your heart? These prevented them from at
once and unhesitatingly recognizing Him, identifying Him.
864 LUKE XXIV. [24 : 89-43.
39 ings * arise in your heart ? See my hands and my
feet, that it is I myself: handle me, and see; for a
spirit hath not flesh and bones, as ye behold me having.
40 l And when he had said this, he shewed them his hands
41 and his feet. And while they still disbelieved for joy,
and wondered, he said unto them, Have ye here any-
42 thing to eat ? And they gave him a piece of a broiled
43 fish. 2 And he took it, and did eat before them.*
*For reasoningi read quftWmi'igi. Am. Com. J Some ancient authorities omit Ter. 40.
2 Many nncieut authorities add anil a honeycomb.
Ver. 39. See my hands and my feet, that it is I myself.
A comparison with John's account leads us to find here a proof of His
iilintity, from the wounds in His hands and feet. Since these members
were uncovered, there is possibly even here a proof of the reality of the
appea*rance. Handle me, and Bee. The proof of the reality is the
main thought here. The two parts of this verse correspond therefore
to the two questions of ver. 38. They are invited to do what Mary
Magdalene was forbidden to do. Well may John write (1 John 1:1):
'which .... our hands have hnndled, of the Word of life." Comp.
John 20: 27. A spirit hath not flesh and bones. This is a
direct assertion of our Lord. There tre disembodied spirits, without
flesh and bones. Instead of ' flesh and blood,' our Lord says 'flesh and
bones.' Alford suggests that the Hesurrection Body p robably had no
blood, since this was the animal life. The thought is not without a
bearing on the Roman Catholic view that the sacramental wine becomes
the real blood of Christ.
Ver. 40. Here again the margin notes an omission of D and some
early Latin manuscripts. This evidence though slight is strengthened
by the possibility of nn insertion from John 20: 20. He shewed them
his hands and his feet. As proof of identity, but also as 'sign of
rirtury, proofs of His triumph over death. Moreover therefore and
thi* is properly the deepest sense of His entering salutation as the
/// iifffiiri'. tlie peace of the sacrificial death, of the completed atone-
ment' (Slier).
Ver. 41. While they still disbelieved for joy. How natural!
: 'iit,t>i was proven, but the reality was still a matter of doubt to
them, especially a* (lie fact seemed to,, glorious to be believed. Have
ye here anything to eat? This question was designed to prove
.iirln-ivi'ly that He was not a spirit.
Yer. t'J. Tlie w.ii-d-*; 'and <>f a honeycomb' are omitted in the text
of the K. V. There are a number ot'rM-.n- L. account for their being
left out, and none to account for their being put in by the copyists.
But the weighi of tlie aiith-r linst them.
Ver. }::. And did eat before them. The mere appearance of eating
is out of the question : He really ate, ami furnished a proof of His reality.
24: 44.] LUKE XXIV. 365
CHAPTER 24: 44-49.
Discourse of the Risen Lord.
44 And he said unto them, These are my words which
I spake unto you, while I was yet with you, how that
all things must needs be fulfilled, which are written in
the law of Moses, and the prophets, and the psalms,
OUR LORD'S RESURRECTION BODY. The Gospel statements indicate
that at this time our Lord had a real body, identical with His pre-resur-
rection body and with His glorified body, and yet differing from both,
especially from the former. ' It is palpable, not only as a whole, but
also in its different parts ; raised above space, so that it can in much
shorter time than we transport itself from one locality to another ;
gifted with the capability, in subjection to a mightier will, of being
sometimes visible, sometimes invisible. It bears the unmistakable
traces of its former condition, but is at the same time raised above the
confining limitations of this. It is, in a word, a spiritual body, no
longer subject to the flesh, but filled, guided, borne by the spirit, yet
not less a body. It can eat, but it no longer needs to eat ; it can reveal
itself in one place, but is not bound to this one place ; it can show itself
within the sphere of this world, but is not limited to this sphere' (Van
Oosterzee). At the same time, the resurrection Body of our Lord had
not yet, during the forty days He lingered on earth, assumed the full
glory which belongs to it, and which it now possesses as the glorified
Body of the Divine human Redeemer. In view of the care with which
our Lord proves the reality of His Body after the resurrection, we must
take care not to slight the lesson ; especially as the only positive facts
bearing on the subject of our future glory are those here presented.
More is told us, indeed, but only thus much has been shown us as a
historical occurrence. The Apostles teach us that after the resurrec-
tion, the saints shall have bodies like unto His glorious body (Phil. 3:
21), and in regard to the interval, our Lord's teaching about disem-
bodied spirits (ver. 39) suggests the obvious truth that the dead thus
live without the body The facts of this section guard against two
classes of errors ; those which deny the separate life of the soul, and,
on the other hand, those which ignore the reality of Christ's post-
resurrection body by forgetting that believers will not possess their full
glory until the whole man is redeemed at the resurrection.
Discourse of the Risen Lord, vers. 4449.
TIME. It is impossible to determine with certainty when this discourse was uttered.
Luke would scarcely be silent about the instruction given on the evening of thr> resur-
rection day; and ver. 44 would be at once regarded as tho beginning of n discourse
then uttered, had we no other information. But Luke's own account in the Book of
Acte compels us to believe that ver. 49 was spoken forty days later. Yet the structure
366 LUKE XXIV. [24 : 45, 46.
45 concerning me. Then opened he their mind, that they
46 might understand the scriptures ; and he said unto
them, Thus it is written, that the Christ should suf-
of the passage does not point to a single verse which seems to be the beginning of it
second and later discourse. Tho A. V. aasumes such a break at ver. 49 ; but vers. 46-48
include language similar to that in Acts 1 : 8, which was spoken after the command
not to depart from Jerusalem. It cannot be supposed that Luke was ignorant of the
interval of forty days when ho wrote the Gospel ; his silence on that point here in
quite characteristic. Some have supposed the whole is a summary of our Lori's
teaching during the interval ; but ver. 49 can only belong to the last discourse.
Others, with more reason, regard the whole as spoken just before the Ascension. We
incline to the view Unit ver. 44 was spoken on the evening of the Resurrection Day,
tlmt ver. 46 sums up the instruction of the interval, Ilia 'speaking of the things per-
taining to the kingdom of God ' (Acts 1 : 3), and that ver. 40 introduces the account
of the discourse on Ascension Day, more fully recorded by Luke in Acts 1 : 4-8.
Ver. 44. These are my words. These things which I thus
prove to you are the realization of my words. Which I spake
unto you. On such occasions as chap. 18; 31, 33; 22: 37; Mutt.
26 : 56, probably on many others, not recorded. While I was yet
with you, i. e., before death. Death had separated them, and the
previous companionship was not re-established after the resurrection.
That, i. e., to this effect that. The purport of the words is now ex-
pressed. In the law of Moses, and the prophets, and the
psalms. The Jews divided the Old Testament into Law, Prophets,
and Hagiographa. The Pentateuch formed the first division : Joshua,
Judges, 1 and 2 Samuel, 1 and 2 Kings, and the Prophets (except
Daniel), the second ; the remaining books were the Hagiographa. The
original indicates that our Lord thus speaks of the Old Testament to
show that in all its parts there was a prophetic unity. At the same
time there is no objection to supposing He referred to the prophets and
the book of Psalms in the strictest sense, since in these the most strik-
ing prpphecies of the Messiah are found.
Ver. 45. Then opened be their understanding, etc. Not
only must the Scriptures be opened for the understanding, but the
understanding for the Scriptures. This was doubtless the work of
repeated interviews, as is hinted in Acts 1 : 3, and evident from the
remarkable proficiency in the interpretation of Old Testament Scrip-
ture, manifested by 1'eter, for example, not only on the day of Pente-
cost, l,nt dining the interval between the Ascension and the outpouring
of the Holy Spirit. Comp. Acts 1 : 16, 20. This verse may therefore
bridge over the forty days.
V. r. K. Thus it is written that the Christ should suffer,
etc. Here, as everywhere, suffering and glory are inseparably con-
nect e.l.
24: 47-49.] LUKE XXIV. 367
47 fer, and rise again from the dead the third day; and
that repentance *and remission of sins should be
preached in his name unto all the 2 nations, beginning
48 from Jerusalem. Ye are witnesses of these things.
49 And behold, I send forth the promise of my Father
upon you : but tarry ye in the city, until ye be clothed
with power from on high.
1 Some ancient authorities read unto.
* Or, 7iations. lieyitming from Jerusalem, ye are witnesses.
Ver. 47. And that, etc. This is part of what was ' written.'
Repentance and remission of sins. Aleph, B and the Coptic
version read unto, which, however, might easily have been borrowed
from the well-known phrase (chap. 3:1; Mark 1 : 4) respecting John
the Baptist. These two things are inseparably connected. Comp. the
preaching of John the Baptist, and of the Apostles (Acts 2; 38 ; 3 :
19 ; 26 : 18. In his name. The preaching derives all its significance
and authority from Him in whose name and by whose ccmmission it
takes place. This phrase characterizes Christian teaching. Unto all
the nations. Matthew and Mark tell of the commission to preach
the Gospel to all, but here this preaching is set forth as the fulfillment
of Old Testament prophecy, Beginning at Jerusalem. If Ihis
clause is joined to ver. 47, it declares that the preaching should begin
at Jerusalem in fulfilment of prophecy. See such passages as Is. 2:
3; 40: 9. Comp. also Acts 1 : 8; Rom. 15: 19. But the better sup-
ported reading seems to connect it with ver. 48; so R. V. margin.
Ver. 48. Ye. The Apostles, but others may hove been present.
Acts 1: 22 hints that others saw Him ascend. Witnefses. As
such they were to proclaim the facts (ver. 46), and the repentance and
remission based upon them ; and thus be the fulfillers of the prophe-
cies summed up in ver. 47. These things. The Gospel facts re-
specting^Christ, centring in His Death and Resurrection, and includ-
ing His Ascension. The fulfilment of prophecy and the commission
to preach remission and repentance, are not excluded.
Ver. 49. I send forth. So our Lord speaks in John 15 : 26 ;
16 : 7 and Peter (Acts 2 : 33) ascribes the gift of the Holy Ghost to
the exalted Saviour. 'Ye, on the earth, give testimony ; and I, from
heaven, give ^you power to do so' (Godet). The premise of my
Father upon you. This means the Holy Spirit (see Acts 1 : 4, 5).
The same passage indicates that 'the promise' is not the general one
of prophecy, but such specific ones as John 14: 16, 26. Notice the
sending of the Holy Ghost is ascribed to both the Father and the Son.
But tarry ye in the city. A quiet, retired waiting is meant.
Evidently this was spoken after the return from Galilee, especially as
the next verse is so closely connected with it. Until. Acts 1:5,
' not many days hence.' Ye be clothed. The figure is the common
308 LUKE XXIV. [24:50,51.
CHAPTER 24: 50-53.
The Ascension.
60 And he led them out until they were over against
Bethany : and he lifted up his hands, and blessed them.
51 And it came to pass, while he blessed them, he parted
one of being clothed as with a garment, here applied to spiritual rela-
tions, as in Rom. 13: 14; Gal. 3: 27; Eph. 4: 24; Col. 3: 12. An
abiding, characterizing influence is meant. With power from on
high. This power was not the Holy Spirit, but the direct result of
Ili.s coming upon them, as is evident from Acts 1 : 8. Comparing this
verse witli John 2 : 22, we find in the latter a symbolical act, prophetic
of the Pentecostal outpouring, and yet attended by an actual commu-
nication of the Spirit preliminary to the later and fuller one (at Pen-
tecost) which was pre-eminently ' the promise of the Father.'
The Ascension, vers: 50-53.
TH ASCENSION must be accepted as a fact on unimpeachable evidence. Mejer
affirms this, adding: ' Fur besides being rr|>rtr<l historically (here, Acts 1 ; Mark 16),
it was expressly foretold by Jesus Himself (John 'JO: 17; romp, the hint in 6: ('.::>, ami
is expressly mentioned liy the. Apostles as having tukcn place (Acts 2: 3:i, 33; 3: 2\ ;
1 IVt. 3:22; Col. 3: 1, etc. ; Eph 2:6; 4 : 10 : comp. Acts 7 : 56 ; 1 Tim. :t:H.; 1 !<!>.
9: 24); as a corporeal exaltation into heaven to tho scat of the glory of God, it forms
the necessary historical presupposition to the preaching of ;inrn*i<i (which is a re. ,1 and
bodily return) as well as to the resurrection of the dead and transformation of tho
living, which changes have their necessary condition in the glorified body of ('lirint,
who coiisiimm.ite* them (1 Tor. 15: .'., x, 10, 22, 23; 1'hil. .'i: 2<P, 21, etc.).' Luke ulonti
narrates the circumstances. These are not improbable in themselves; nor is it likely
that our Lord would leave so important an event without witnesses. Luk'
a<-. ., nuts ilurini; tin' lifetime of some of the Apostles, and his statements were i
without contradiction and even without ijue.-tiou. Tho entire paragraph is linked
very closely with the Book of the Acts.
Ver. 60. Led them out. Out of the city, which 1ms just boon
mentioned (ver. 4'.)). Until they were over against Bethany.
Tin- R. V. paraphrases slightly, but given the correct sense. Probably
over the brow of the Mount of Olives to the descent towards Hcthany.
In Arts Luke says nothing of their going out to the Mount of Olives,
but takes for granted this previous statement. Bethany lies on the
eastern slope of the Mount of Olives and is invisible from Jerusalem.
The tr:i'lition:il site of the ascension (now in possession of tin- Moham-
medans) is on the summit of tho Mount, in full ni^ht of Jerusalem and
too fur from Bethany to satisfy the narrative. (See Robinson and Stan-
ley.) He lifted up his hands. The gesture of blessing. Lev. 9 : 23.
Vor. r>l. While he blessed them. Not nft,-r, but //<///;>// this
benediction wiili uplifted hands. He parted from them. This
may uiuun only: lie went a little distance from them, but it is better
24: 52, 53.] LUKE XXIV. 369
52 from them, *and was carried up into heaven. And they
2 worshipped him, and returned to Jerusalem with great
53 joy : and were continually in the temple, blessing God.
1 Some ancient authorities omit and was carried up into heaven.
- Some aucient authorities omit worshipped him, and.
to understand it of the first separation made by Hi3 Ascension. And
was cariied up into heaven. The tense of the original is pictu-
resque and indicates a continuedness, a gradual going up out of
their sight. Comp. the more detailed account, Acts 1: 9-11. (The
clause is omitted in Aleph, first hand, D, and a few early Latin manu-
script.) The body of our Lord was actually lifted up towards the
visible heavens. Yet in view of the repeated allusions to His position
in glory, it is doubtful whether this exhausts the meaning. Without
asserting that heaven is a place, ' nothing hinders us, on the position
of Scripture, from supposing a locality of the creation where God per-
mits His glory to be seen more immediately than anywhere else, and
to conceive our Lord as repairing directly thither' (Van Oosterzee).
Laws of gravitation, from the nature of the case, have nothing to do
with this fact. Equally useless are the various theories suggested to
support the dogma of the ubiquity of Christ's body. Christ's presence
in heaven implies corporeal absence from earth. Yet the withdrawal
of His circumscribed local presence was the condition of His spiritual
real or dynamic omnipresence in His Church (Matt. 28 : 10, 'lo, I am
with you always'). His ascension is not His separation from His peo-
ple, but the ascension of His throne and the beginning of His reign as
the Head of the Church which 'is His body, the fulness of Him that
filleth all in all' (Eph. 1 : 23). '
Ver. 52. Worshipped him. As He went up ; hence a more ex-
alted worship than the homage accorded Him during His ministry.
(This clause also is omitted in D and a few Latin manuscripts.) With
great joy. Terror at His bodily presence (ver. 37), joy after His
bodily disappearance and exaltation, which was a pledge of the victory
of His cause (comp. John 14 : 28). They rejoiced in His glory, and in
the promise of the Spirit ; doubtless their joy was itself ' a prelude to
Pentecost' (Bengel).
Ver. 63. Continually in the temple. At the stated hours of
prayer, not 'all the time.' It is not necessary then to suppose that ihe
'upper room ' (Acts 1:13) belonged to the temple buildings. An anti-
cipation of the life in the Apostolic Church given in Acts 2 : 46 ; 3 : 1 ;
5: 21. Blessing God 'Amen' is to be omitted. The attitude of
the disciples, as they waited for the Spirit, is significant. Their unity
was itself a blessing ; their composure a proof that they were not enthu-
siasts ; the fact that they were undisturbed, a proof that the Jewish
council dared not bring a charge that they had stolen the body of
Jesus ; their prayerfulness was a proof of their faith ; their blessing
God a sign that they had not lost Him, but should see Him again.
Amen: come, Lord Jesus.'
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CRITICAL, DOCTRINAL, AND HOMILETICAL.
TRA.NSLA.TED, KNLA.KGED, AND EDITED
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